Exposition of Job 32-24, Commentary on Job · Chapter 34
JOB. Chap. 34. Verſ. 5, 6, 7, 8, 9.
For Job hath ſaid, I am righteous: and God hath taken away my Judgement.
Should I lie againſt my right? my wound is incurable without tranſgreſſion.
What man is like Job, who drinketh up ſcorning like water?
Which goeth in company with the workers of iniquity, and walketh with wicked men.
For he hath ſaid, It profiteth a man nothing, that he ſhould delight himſelfe with God.
THe Preface hath been diſpatcht; the context of theſe five verſes containes the whole charge, or bill of complaint, drawne up by Elihu againſt Job, conſiſting of many particulars. This charge is double; The firſt part whereof is contained in the 5th and 6th verſes; the ſecond in the 7th 8th and 9th verſes. In the firſt charge he alledgeth foure things againſt Job; two in the 5th verſe, and two in the 6th; The two things alledged againſt him in the 5th verſe are.
Firſt, That Job inſiſted too much upon his owne righteouſneſs, Job hath ſaid, I am righteous.
Secondly, That he reflected too boldly upon the righteouſneſs of God, yea that upon the matter, he had accuſed God of unrighteouſneſs, or injuſtice, God hath taken away my Judgement.
Verſ. 5. For Job hath ſaid, I am righteous.
That's the firſt charge, Job hath ſaid; Elihu gathers up, and collects thoſe paſſages of Jobs complaint, which he found moſt faulty, and layeth them (as we ſay) in his diſh; Job hath ſaid; we may well remember, and he cannot deny it, for he hath ſaid it, not once only, but often, not lightly, but ſeriouſly and aſſertingly, I am juſt, or righteous; that is, I have ſufficiently ſhewed my innocency, and the equity of my cauſe, but I am not permitted to declare and hold it forth in ſuch a way as I would, before my Judge; yea the Lord proceedeth with me, not in the ordinary way of Juſtice, but, being above law, afflicts me, at his pleaſure, though I am innocent. This is the ſumme of what Job ſaid, as often as he hath ſayd, I am righteous.
The firſt particle which we render for, imports,Vocabulum foreign quia certitudinem et firmam aſſeverationem hic importat q.d. profecto equidem, verè, ceriè Job dixit, Juſtus ſum. Pined: Vid: c. 33 8, 9. where this poynt is alſo diſcuſſed. the cleareneſs and truth of the charge; there is no avoyding the matter of fact; It will fall upon him, let him take it off and anſwer it if he can, or as wel as he can. For Job hath ſaid, I am righteous.
But it may be queſtioned, where ſaid he this?
For anſwer, I ſhall doe two things.
Firſt, Shew from what paſſages in Jobs former anſwers this charge may be made good, or at leaſt made up.
Secondly, I ſhall ſhew in what ſence Job ſaid this, and how Elihu and Job doe either agree, or differ in the thing.
To the firſt, where ſaid Job, I am righteous?
I anſwer; We find not this direct aſſertion in termes, or in ſo many words, but what he ſpake in ſeverall places amounts to it; (Chap: 13.18.) Behold, now I have ordered my cauſe, I know I ſhall be juſtified, (Chap: 23.10.) But he knoweth the way that I take, when he hath tryed me, I ſhall come forth as gold. (Chap: 27.6.) My righteouſneſs I hold faſt, and will not let it goe; and he inſiſted at large upon this poynt, his vindication from all unrighteouſneſs throughout the whole 31th Chapter. There we find him making frequent imprecations (v. 5, 6, 7.) If I have walked with vanitie, or if my foot hath haſted to deceit; Let me be weighed in an even ballance, that God may know mine integrity; If my ſtep hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands, then &c. In all which and many other paſſages of that Chapter, Job ſpake highly of his owne innocency, and ſaid in effect, I am righteous. His other friends had taken notice of this before; Eliphaz hit him with it (Chap: 4.17.) while he put thoſe queſtions; Shall mortall man be more juſt then God? ſhall a man be more pure then his maker? And ſo did Bildad (Chap: 8.6.) If thou wert pure and upright, ſurely now he would awake for thee, and make the habitation of thy righteouſneſs proſperous. Nor was Zophar behind with him (Chap: 11.4.) Thou haſt ſayd, my doctrine is pure, I am cleane in thine eyes.
Secondly, In what ſence did he ſpeak this? For anſwer, when Job ſaid, I am righteous, we muſt conſider a two-fold righteouſneſs; Firſt, a perfect abſolute righteouſneſs, and that may be two-fold; Firſt, the righteouſneſs of juſtification, which is an imputed righteouſneſs; Secondly, the righteouſneſs of ſanctification, which is an in-wrought or inherent righteouſneſs; this latter is not abſolute, or perfect in degree, while we abide in this life, yet it is dayly growing up to perfection, and ſhall at laſt attaine a perfect growth. If any ſay; Why then doth God call us to a perfection of ſanctification in this life, if it be not attainable in this life? I anſwer, he doth it, firſt, to ſhew how holy he is; Secondly, to ſhew how holy we ought to be; Thirdly, he doth it, that we might run to Chriſt, who is the Lord our righteouſneſs; and who is made unto us of God, wiſdome, righteouſneſs, ſanctification, and redemption: we being altogether ſhort of righteouſneſs, and ſhort in righteouſneſs, may goe to him, and have a compleat and perfect righteouſneſs. Now beſides this abſolute righteouſneſs of juſtification, which is attainable here, and of ſanctification, which is not attainable here, but ſhall be hereafter, there is a comparatively perfect righteouſneſs of ſanctification, the righteouſneſs of uprightneſs, and ſincerity, when we ſtrive to the uttermoſt to pleaſe God in all things by doing good, and can ſay, we doe not pleaſe our ſelves in any way of doing evill.
It ſhould ſeeme that Elihu and Job did not wel agree about the definition of juſtice or righteouſneſs. Job intending either civill righteouſneſs towards men, or a righteouſneſs imputed freely by God; but Elihu underſtood him of abſolute perfect perſonall righteouſneſs, which no man attaines unto in this life. For when Job is charged with ſaying,Intelligitur juſtitia per fidem mediatoris ſpiritus ſancti Arrabone confirmata; Ne que enim aliam potuit habero Job, qui ſuam claris verbis amoliretur. Coc: I am righteous, he ſaid it either as a juſtified perſon, or as a ſanctified perſon. In the former ſence, he might ſay he was perfectly righteous, and in the latter he ſayd he was ſo, as to the ſincerity and uprightneſs of his heart with God, and this he might ſay of himſelfe without fault or blame; for God himſelfe had ſayd of him (Ch: 1.1.) that he was a man perfect, and upright.
I grant Job ſeemes to ſay, (though he ſaid it not, with that aime or intention, yet he ſeemes to ſay) that he was even abſolutely righteous, not only as juſtified but ſanctified, while he ſaid, (Chap: 31.7, 8.) If there be any blot cleaving to my hands, if my ſteps have gone out of the way, or my heart been deceived, &c. This gave Elihu occaſion to charge him, with ſaying, I am righteous; he did not charge him with ſaying ſo, as juſtified through the free grace of God, nor did he charge him for ſaying ſo as to his ſincerity, but he charged him in theſe two reſpects.
Firſt, Becauſe he ſpake ſo much of the righteouſneſs of his way, and of his workes; for though it were true he was righteous in the ſence by him intended, yet becauſe he made it his buſineſs, and ſpent a large diſcourſe to tell the world, how good, how juſt, and how holy a man he had been, this was more then became him in that condition.
Secondly, Elihu checkt him for ſaying ſo, becauſe (though he were fully righteous as juſtified and ſincerely righteous as ſanctified) he complained of his afflictions, as if God might not lay his hand heavy upon him, no nor touch a righteous perſon with an afflicting hand; or as if he and all other righteous perſons, ought to paſſe all their dayes in peace, and have an exemption from the croſſe. Whereas one great reaſon why God afflicted him ſo ſorely, was to make it knowne to all the world in his example, that meerely upon his owne prerogative and ſoveraignty, he both may and will when he pleaſeth, afflict the moſt innocent perſon in the world. Yea, the intent of Elihu in urging and burdening Job with thoſe ſayings, was to convince him, that though he was a child of God, and had walked before him in righteouſneſſe and true holineſs, yet he ought to humble himſelfe and beare with meekneſs and patience the foreſt viſitations of God. And that therefore he ſhould not have pleaded his owne integrity, to priviledge him from affliction, nor have ſayd, Why doe I ſuffer, ſeeing I am righteous?
Hence note.
Firſt, That, as it is altogether ſinfull for any man to ſay, I am altogether without ſin; (for 1 John 1.8.) If we ſay we have no ſin, there is no truth in us; and he who ſaith (in that ſenſe) I am righteous, doth but declare his owne unrighteouſneſs) ſo to ſpeake much of our owne righteouſneſs and goodneſs (though we are both good and righteous) is evill and very blameable. For whereas Job ſaid, I am righteous, he ſhould rather have left others to ſay it, he ſhould have been ſatisfied that he was ſo without ſaying ſo; and though it cannot be denied that Job was extreamly urged to it (as hath been ſhewed more then once in opening this Booke) and it had been but neceſſary for him to ſay it once or twice in his owne defence, yet becauſe he ſayd it ſo often, it drew, and that deſervedly, this cenſure or charge upon him.
Hence take this corolary or inference.
If to ſpeake much of our owne righteouſneſs be diſpleaſing, then how abominable is it to be proud of it or truſt upon it?
There is nothing more pleaſing to God, then to ſee man walking in wayes of righteouſneſs, nor is there any thing more diſpleaſing unto God, then to ſee a man lifted up with or leaning upon his owne righteouſneſs. If we make our owne righteouſneſs our ſtaffe, God will make it our rod. And though he is farre from ſcourging us becauſe we are righteous, yet he will correct us if we proclaime our owne righteouſneſs, yea if we thinke it much, or thinke much of it. We muſt have a very great occaſion when at any time we beare witneſs to our owne righteouſneſs, and goodneſs; but if the heart be lifted up in pride, or truſt, at all, upon it, this renders man odious in the ſight of God. God ſaved Noah out of that common deluge, in which the old world periſhed; For (ſaith the Lord, Gen: 7.1.) thee have I ſeene righteous before me in this generation. Noah was righteous before God, and was ſaved when others periſhed; but ſurely had he vainely boaſted or unneceſſarily voted himſelfe righteous before men, he had periſhed as wel as others. It comes much to one and the ſame account with God, whether men be openly unrighteous, or whether (without a juſt cauſe and call) they open their righteouſneſs before men.
Secondly, Note.
How righteous ſoever we are in life, yea though we are righteous by faith, (which is our righteouſneſs unto life) yet we muſt not plead that for our freedome from afflictions.
We may plead the righteouſneſs of faith againſt condemnation, but not againſt correction; if any man be in Chriſt, he ſhall never be condemned; but though a man be in Chriſt, and juſtified by the higheſt actings of faith in the blood of the Covenant, yet he may be ſeverely corrected. This was (I conceive) the principall ſcope and intent of Elihu in charging Job thus, even to convince him, that though he was a faithfull ſervant of God, and of a very unſtained converſation among men, yet he muſt not thinke himſelfe above the croſſe, but quietly and meekly ſubmit to it. Job ſpake ſometimes fully to that poynt, He deſtroyeth the righteous and the wicked, if the ſcourge ſlay ſuddenly, he laugheth at the tryall of the innocent (Chap: 9.23.) yet at other times he forgot himſelfe, and therefore he was (juſtly as to his preſent caſe, and profitably as to the future iſſue) remembred of it by this plaine and home-dealer Elihu. Job hath ſaid I am righteous, And God hath taken away my Judgement.
As if he had ſayd, Once thou didſt ſay, God deſtroyeth the perfect and the wicked, but now thou ſeemeſt to ſay, thou art greatly wrong'd, and thy Judgement quite taken away, becauſe being a righteous man thou art thus afflicted.
Mr Broughton renders, But the Omnipotent keeps back my right. As Judgement is right fully given, ſo there is but little difference between keeping back our right, and taking it away; foreign eſt auſerre declinare, divertere ſubvertere.therefore the word ſignifieth not only to take away, or cauſe to decline, to divert and ſubvert, but to keep back or withhold any thing in any kind, as Mr Broughton tranſlates expreſſely. This is the thing (ſaith Elihu) which Job hath ſaid, God hath taken away or kept back my Judgement.
But where did Job ſay this? he ſaid it (Chap: 27.2.) As the Lord liveth, who hath taken away my Judgement, and the Almighty who hath vexed my ſoule. Bildad charged Job with it (Chap: 8. 3.) while he put this queſtion to him, Doth God pervert Judgement? or the Almighty pervert Juſtice? Implying that Job had ſpoken words reflecting upon the Juſtice and Judgement of God, in taking away his Judgement.
But you will ſay, What is Judgement? and what is it to take away Judgement? or how is a mans Judgement taken away?
I anſwer; There is a three-fold notion of Judgement in Scripture.
Firſt, Judgement is the reſult or iſſue of a mans reaſon about any matter or queſtion propounded to him. God ſometimes takes away mans Judgement in that ſenſe, and then he becomes a foole, and unable to judge. 'Tis a dreadfull judgement when God thus takes away mans judgement, and gives him up to a Reprobate (or an unjudicious) minde, as he did the old Gentiles (Rom: 1.28.) for then he will quickly doe thoſe things which are not convenient; not being able to diſtinguiſh nor diſcerne between true or falſe, he muſt needs put light for darkneſs, bitter for ſweet, ſweet for bitter; Elihu doth not repreſent Job complaining that God had taken away his judgement in this notion.
Secondly, Judgement is any angry diſpenſation or wrath powred out or executed upon perſons, nations, or Churches; If judgement begin at the houſe of God, (that is, if trouble or wrath begin at the Church of God) what will the end of thoſe be that obey not the Goſpel? (1 Pet: 4.17.) Davids Song conſiſted of two parts (Pſal: 101.1.) judgement was one of them, I will ſing of mercy and judgement. This notion of judgement is every where found in Scripture, yet neither is this the notion of it in this Scripture. God had not thus taken away Jobs judgement; he begg'd indeed that God would take away this his judgement, and it was the matter of his complaint, becauſe he did not take it away.
Thirdly, Judgement is right done or right due; right due, is judgement due; right done, is judgement done. Thus David prayed (Pſal: 72.1.) Give the King thy Judgements▪ O God, and thy righteouſneſs to the Kings ſon; that is, give him an underſtanding to doe right, or to give every man his right. To doe this is a thing ſo deſireable in all men, eſpecially in Kings and Princes, that when God at Gibeon ſent young king Solomon a blanke from heaven, and bid him aske what he would, he asked only this (1 Kings 3.9.) Give thy ſervant an underſtanding heart, to judge thy people, that I may diſcerne between good and bad. This is properly the judgement intended here. Job complained, God hath taken away my Judgement; that is, my right, or hath not done me right.
But how is Judgement taken away?
I ſhall anſwer it in three things.
Firſt, When right is quite ſubverted, and over-throwne. This the Prophet elegantly expreſſeth and reproveth (Amos 6.12.) Ye have turned judgement into gall, and the fruit of righteouſneſs into Hemlock. Right done is ſweete and wholeſome, but right denied is bitter as Gall, and banefull like Hemlock.
Secondly, When Judgement is defer'd, ſtopped, or delayed, then 'tis taken away for a time. To have judgement long delayed, is alwayes next degree to the deniall of it, and ſometimes delay is more cruciating and grievous then a deniall.
Thirdly, A mans judgement is ſayd to be taken away, when the ground, or cauſe, of Gods proceeding with him in judgement, is hid, or unmanifeſt; Judgement, as to us, is not, when the reaſon of it doth not appeare to us, or when we ſee not the reaſon of it. To feel Judgement and not to ſee the cauſe of it, turnes it into a torment; we ſay commonly, Things that appeare not, are as if they were not. When the reaſon or ground of our ſufferings is not underſtood, 'tis as if we ſuffered without any ground of reaſon.
When Job complained, God hath taken away my Judgement, we are not to underſtand him, as if Elihu intended it in the firſt or groſſeſt ſence, that God had ſubverted his judgement, or had done him wrong. Elihu could not ſuſpect he had any ſuch blaſphemous opinion of God; for, that had fullfilled the Devills prophecy of him, He will curſe thee to thy face. But when he ſayd, God hath taken away my Judgement; he meant it according to the two latter interpretations, either that God deferred long to reſtore him, and anſwer his prayer, or that God had hid from him the reaſon of his dealing with him, ſo that he could not make it out, how, or why he was ſo ſorely and grievouſly handled. Job knew well his owne innocency, but he did not well conſider Gods ſoveraignty, which alone anſwers enough for him, how much ſoever he in this world afflicts the innocent. And therefore for as much as God held him long in that ſad condition, and in the meane time hid his judgement, or the reaſon of it from him, this was Jobs grievance, and the burden of it preſſed him to cry out, God hath taken away my Judgement. In this he was too bold with God, and therefore he juſtly fell under this cenſure of Elihu: As if he had ſayd, It doth not at all become thee, O Job, as a creature, as a man, much leſſe as a new creature, or as a godly man, to cry out (as thou haſt done) that God hath taken away thy Judgement; becauſe he doth not give thee an account, nor tell thee, why he judgeth thee; therefore humble thy ſelfe that ever thou haſt ſayd (and take heed thou ſay it no more) God hath taken away my Judgement.
Hence note.
Firſt, God ſometimes lets the goodneſs of his moſt precious ſervants l…e in the dark.
He goeth unuſuall wayes with many of his choyceſt ſervants; he doth not alwayes declare their right, nor deale with them according to the ordinary rule, in giving good to them that are good, (as not alwayes evill to them that are evill, the Lord is at his liberty in theſe preſent diſtributions, he is ſupream, and hath power over all fleſh) and ſo keepes their judgement in the clouds, or a ſecret to himſelfe.
Secondly, Note.
The Lord ſometimes is pleaſed to defer and delay to doe his ſervants right.
And thus he takes away their Judgement. Though he hath a purpoſe to give it them, yet he doth not preſently give it them; at laſt he will make even with all men, each man ſhall have his judgement; he will reward every one according to his worke, and the righteous, ſhall (without doubt) have a good reward.
Thirdly, Note.
When God doth either hide or defer the Judgement of a godly man, it doth very much affect, yea and afflict his heart.
We are uſually much afflicted with any dark diſpenſation upon many accounts, eſpecially upon this, becauſe it makes us obnoxious to every mans cenſure. When God takes away our judgement, we fall under the hard judgements of men; And to lie under the ill opinions of men unvindicated or unrighted, is no eaſie burden. We have that promiſe (Pſal: 37.6.) He ſhall bring forth thy righteouſneſs as the light, and thy judgement as the noone-day. The righteouſneſs and judgement of a good man may be in a mid-night darkneſs as to man, and till that be brought to the light of other mens knowledge, himſelfe hath, ſometimes, little light of comfort.
Fourthly, Note.
It is ſinfull to complaine, and to be troubled, as if God had not done us right, becauſe we ſee it not done, or becauſe he deferrs to doe it.
In this Job was moſt faulty, he uttered many paſſionate ſpeeches about what God had done, becauſe things were not brought to an iſſue, nor his condition ſtated and cleared up, either to the world, or to himſelfe; This troubled him more then the extremity of his paine, or the greateſt of his troubles. How ſtiffely Job ſtood upon it, that his Judgement was taken away, will appeare yet further in the next words, which Elihu makes further matter of accuſation.
Verſ. 6. Should I lie againſt my right? my wound is incurable without tranſgreſſion.
In this verſe we have two other parts of the Inditement brought againſt Job, neere of the ſame nature with the former; wherein he yet more vehemently urgeth his owne integrity, and cryeth out both of the greatneſs and cauſeleſsneſs (on his part) of his preſent ſufferings. More diſtinctly Elihu in this verſe chargeth him.
Firſt, That he did over-eagerly maintaine his owne cauſe, Should I lie againſt my right?
Secondly, That he ſpake of God as dealing over-harſhly with him; My wound is incurable without tranſgreſſion; Theſe things (ſaith Elihu) thou haſt alſo ſayd.
Should I lie against my right?
We read the words as a Queſtion; others read them as a direct propoſition; There is a lie in Judging me, or,In judicando enim me mendacium eſt. Vulg: There is a lie againſt my right; The word which we here tranſlate right, is the ſame which we tranſlate Judgement in the former verſe. And when he ſaith, There is a lie againſt my right; It is as if he had plainly ſayd, I am falſely charged, I am wrongfully accuſed, I am not ſuch a man as I am ſuppoſed, nor have I done thoſe things whereof I am ſuſpected. Every falſe accuſation brought againſt a man, is a lie againſt his right.
Secondly, Others read it thus,Super judi…ium meum faciam mentiri. i. e. falſi arguam hominem qui volet m…cum contendere. Cajet: Item Chald: I ſhall make liers againſt my right; that is, whoſoever ſtands up to prove any thing againſt me, as you have done, ſaying, I am wicked, unrighteous, or hypocriticall, I ſhall be able to prove him a lier. But neither the Grammaticall ſignification of the words will fairely beare this ſence, nor doth it well correſpond with the former verſe.
In judicio meo mentior. Piſc. Probarem ſi mentiri hoc ſenſu de perſona dici inveniretur nam de re uſurpari certum eſt. Druſ:Thirdly, Thus; I lie in my Judgement; that is, I am deceived in it, or I fayle of it. To lie in Scripture, is to faile, or to fruſtrate the hope of another. Some inſiſt much upon this ſence; as if he had ſayd, I come ſhort of that which I looked for as my right or Judgement; in this ſence the word is often applyed to things, but not to perſons, as ſome of the learned conclude upon this place. (Iſa: 58.11.) Thou ſhalt be like a ſpring of water, whoſe waters fayle not; we put in the margin, lie not, or deceive not. 'Tis a promiſe made to thoſe who keepe a true faſt, and keepe it truely, God will be to them as a ſpring whoſe waters lie not. All our freſh ſprings are or ſhould be in God, and he is a ſpring whoſe waters are always freſh. No man ever came to him for matter, and was fruſtrated of his expectation. Thus alſo the word is uſed (Hab: 3.17.) Although the labour of the Olive ſhall fayle; that is, though when you come to the Olive tree, you find no Olives there, nor ſee any hope of a drop of oyle in your whole Olive-yard, yet you may ſtill rejoyce in the Lord, he is able to annoynt and fill you alwayes with the oyle of gladneſs. Thus Job is conceived complaining here of his deceived hopes, much in that ſence as God himſelfe in the Prophet (Iſa: 5.7.) is ſayd to be deceived. He looked for judgement, but behold oppreſſion, for righteouſneſs, but behold a cry. I (ſaith Job) looked for better things, I looked for light, but behold darkneſs, I looked to be acquitted, but behold I am hardly thought of and cenſured on every hand, I am quite diſappointed, matters fall out and are otherwiſe then I did expect.
In Jure meo mentior. i. e. quum innocentiam meam defendo putor mentiri. Piſc:Fourthly, I lie in my right; is thus expounded, I am thought to lie, while I maintaine my right, or ſay I am righteous; I am judged a lyar, for ſaying I have walked in the truth.
All theſe readings of the text are given from the affirmative tranſlation.
But we, as alſo ſeverall o…hers tranſlate by an interrogation, intimating the heate and earneſtneſs of his ſpirit, in wiping off this aſperſion; Should I lie againſt my right? I ſhould not, I will not. As if Elihu had ſayd; Job hath inſiſted ſo much upon his owne righteouſneſs, and right, that he will not be taken off from it upon any termes, nay he hath ſa…d, what? ſhould I knowing my ſelfe to be innocent (becauſe of this cry againſt me) cry guilty to this inditement; and ſo betray my owne innocency, or give away my right? Job ſtands ſo much upon his owne righteouſneſs, An par eſt ut montiar ſuper innocentia moa? Vatabl:that if he ſhould but acknowledge himſelfe faulty, he thinkes he ſhould lie, or wrong himſelfe by ſpeaking againſt his knowledge and conſcience. And indeed Job (Chap: 27.4, 5, 6.) ſpake fully to this effect, That it would be a wrong to or a lie againſt himſelfe, if he ſhould not ſtand up to the uttermoſt in his owne right, and defend his innocency; and 'tis probable Elihu hits at that paſſage, while he chargeth him with this paſſionate expoſtulation, What! Should I lie againſt my right? Would you have me ſay as you ſay, and ſo beare falſe witneſs, or be a falſe witneſs againſt my ſelfe? What ever comes of it, I will not doe that. I will not lie againſt my right, nor let goe my integrity; I will not in civility to any other mans underſtanding of me, ſubſcribe to my owne wrong, or ſay I am, what I am not, or have done what I have not. Elihu brings this as a ſtrong proofe of the height of Jobs ſpirit, as if to confeſſe his fault were to fall below himſelfe, yea to belie himſelfe; Should I lie againſt my right?
Hence note.
Firſt, To acknowledge we have done that, which we have not done, or that we are what we are not, is to lie againſt our owne right, or to wrong our ſelves.
As many lie, by ſpeaking more good of themſelves then is true, or by denying that evill which in truth they are guilty of; ſo he that ſubmits to that guilt which he is free from, or confeſſeth more evill of himſelfe then is true, lieth againſt his owne ſoule. So did that Amalekite (2 Sam: 1.10. compared with 2 Sam: 31.4.) charge himſelfe falſely with killing Saul in hope of a reward from David for his good newes. As no man ought to lie againſt another, much leſſe againſt himſelfe; And as that man doth wickedly belie himſelfe, who ſaith he is better then he is, (for that's horrible hypocriſie; all ſuch God will unmask one time or other, who thus cover themſelves with lyes, and ſay (like thoſe in the Prophet) they have dreamed when they have ſeene nothing, but the vaine phanſies of their own braines, nor felt any thing but the preſumption of their falſe hearts; Now (I ſay) as he doth wickedly bely himſelfe who ſaith he is better then he is) ſo for any man to deny that good which God hath done for him, or wrought in him, or what he hath done or wrought in the feare and power of God, is a dangerous way of denying and belying his owne right.
Hence ſecondly note.
No man ought to admit any charge againſt himſelfe, wherein he is not guilty.
It is not in our liberty to give up our owne integrity, we may not give up the righteouſneſs and innocency of others to a falſe witneſs, if we can detect it, much leſſe our owne. Let no man lie againſt his right. It is our affliction only to be wronged by others, but 'tis our ſin to wrong either others, or our ſelves. Yet
Thirdly, Note.
We may quickly over-act in ſtanding upon our own right.
That caution of Solomon (Eccl: 7.16.) ſeemes to carry this obſervation in it. Be not righteous overmuch, neither make thy ſelf over-wiſe: Why ſhouldſt thou deſtroy thy ſelfe. Some expound this precept as a rule of policy, adviſing all to a moderation in the practiſe of (that wherein there can be, indeed, no exceſſe) true piety and religion; as if it were a duty to ſtudy and comport our ſelves to a kind of neutrality and indifferency in the things of God, leſt we expoſe our ſelves to the wrath and rage of men, who cannot beare it with patience to ſee any that are better or do better then themſelves. But I conceive the Spirit of God in Solomon, was farre from breathing any ſuch cold blaſt, to nip either the buddings or higheſt growths of godlineſſe; and that he would not at all abate any in the practiſe of holineſſe, but intends one of or all theſe three things. Firſt, to take men off from any opinionativeneſſe, about what they judge to be righteous and themſelves righteous in doing it, willing them to take advice, and not to lean to their own underſtanding, nor to reſt in their own dictates as infallible; or Secondly, when he ſaith, Be not righteous overmuch, his meaning is, doe not exact the utmoſt of others which the Law in the rigour of it will allow; he that will not remit any thing of his right, is not only over-righteous, but may ſoon doe wrong; or Thirdly, when he ſaith, be not over-righteous, as he would not have men ſtand ſtrictly upon their right with others, ſo he would not have them ſpeak much of their own righteouſneſſe; but rather ſometimes take blame to themſelves, then (which was Jobs caſe) proclaime themſelves altogether blameleſſe. As we are not to betray our innocency, ſo not give a ſhadow of any boaſting in it. We ſeldome loſe by ſaying little of our ſelves. And in moſt caſes we ſhould rather truſt God (who hath promiſed he will doe it, Pſal. 37.6.) to bring forth our righteouſneſſe as the light, then be over-induſtrious in bringing it to light, or in bringing it out of that darkneſſe with which it lyeth obſcured, either by or among men. As we ought never to lye againſt our right, ſo it may not be convenient at ſome times to ſpeake all the truth of it which we can. This at leaſt was Jobs fault, and it will be any mans who doth like Job, yea though he ſhould be (which few have been or are like to be) under as great ſufferings as Job. The greatneſſe whereof he aggravated to the hight in the next words, with which Elihu chargeth him.
My wound is incurable without tranſgreſſion.
An incurable wound is the worſt of wounds, and though to be wounded without tranſgreſſion is beſt for him that receives it, yet it is worſt for him that gives it. My wound is incurable.
The Hebrew is, my arrow; the arrow is a wounding weapon, and in this Text 'tis put for the wound it ſelf. Job complained (Chap. 6.4.) The arrows of the Allmighty drink up my ſpirits; There are arrows of two ſorts, and anſwerably there are wounds of two ſorts. There are firſt externall, ſecondly, internall arrows; God ſhooteth his arrows both into the fleſh, and ſpirit; the former make a wounded body, the latter a wounded ſoule. Job may intend both, for he received wounds in both; his fleſh was wounded, and all that belong'd to fleſh, his eſtate, his credit and good name were wounded, his ſoule and ſpirit were wounded alſo, the arrowes of God were ſhot thick at him, and hit him from head to foot. The Archers (as dying Jacob ſaid of Joſeph, Gen. 49.23,Graviſſima eſt ſagitta mea abſque tranſgreſſione. Bez: 24.) ſorely grieved him, they [all] ſhot at him, and (one of them Satan) hated him; but though his bow (as to the maine) abode in ſtrength, and the arms of his hands were made ſtrong by tht hands of the mighty God of Jacob; yet he cryed out as if there had been no helpe, no healing, no hope for him. My wound Is incurable.Hanc ſagittam Elihu vocat foreign i. e. gravem doloratam peſſimè habentem hinc Enoſh homo ab infirmitate et fragilitate dictus.
The word which we render incurable, ſignifies not only what is very dolorous, or grievous, but miſchievous, mortall, and deadly. And from this word man is called Enoſh in the Hebrew, to ſhew how infirme and fraile he is, ſin having given him a wound which is incurable, by any thing but the blood of Jeſus Chriſt. Job felt his wounds, and he ſpake of them, as a man ſwallowed up with deſperation, and expected no cure of his preſent ſad condition; My wound is incurable, and he concluded with that which is yet harder, My wound is incurable Without tranſgreſſion.
Mr. Broughton tranſlates, My ſtroak is ſore without treſpaſſe. Job in ſaying his wound was incurable, ſhewed a defect in his faith, but in ſaying it was incurable without tranſgreſſion, he ſeemeth to ſhew his defect in truth. For ſurely had there not been tranſgreſſion in him, there had never been a wound upon him; God had never ſo much as broken our skin but for ſin; Man had never felt ſo much as the ſcratch of a pins poynt by the hand of God, if he had not once prevaricated and Apoſtatiz'd from God. We ow all our ſorrows to our ſins, all our woundings to our tranſgreſſings. How then doth Job ſay, My wound is incurable without tranſgreſſion? The word here uſed is not uſually put to ſignifie ſin in generall (though ſome take it ſo) but ſome ſpeciall kind of ſin,foreign denotat grave ſcelus vel Apoſtaſi…m. Scult: & that of more then an ordinary degree, a ſin with a malignity, a provoking ſin; As if the meaning of Elihu were, that he heard Job ſay, Though his ſin were not great, though it were not any rebellion againſt light, nor dangerous Apoſtacy, though his were a very curable ſin, yet his wound was altogether incurable, his wound was great, though his ſin was little. Now, becauſe Juſtice doth uſually apportion the puniſhment inflicted both to the nature and meaſure of the ſin committed, therefore Elihu takes it (and he had too much occaſion to doe ſo) as a great reflection upon the juſtice of God, when he heard Job thus bemoaning himſelfe, My wound is incurable without tranſgreſſion. To receive the leaſt wound without tranſgreſſion, is a great wound to juſtice, how greatly then doth he wound the Juſtice of God, who ſaith he hath received a great, yea an incurable wound without tranſgreſſion.
But where ſpake Job theſe words, when ſaid he, My wound is incurable without tranſgreſſion, (we muſt bring in that, Job hath ſaid, to every one of theſe charges) I anſwer, Job ſpake of the arrows of God (Chap: 6.4.) and that they were incurable, he ſaith in other words (Chap: 16.13.) His arrowes compaſſe me round about; he cleaveth my reines aſunder; he powreth out my gall upon the ground. When a mans reines are cleft in ſunder with an arrow, and his gall powred on the ground, his wound is incurable.
But where did he ſay, My wound is incurable without tranſgreſſion; Elihu might collect that from (Chap: 9.17.) He breaketh me with a tempeſt, and multiplyeth my wounds without cauſe; and from (Chap: 16.16, 17.) My face is foule with weeping, &c. not for any injuſtice in my hands. While Mary waſhed the feete of Chriſt with her teares (Luke 7.38.) ſhe might be ſayd to foule her owne face with her teares. Teares, which (in a qualified ſence, or as a token of true repentance) waſh and cleanſe the ſoule, doe yet blubber and diſfigure the face. My face (ſaith Job) is ſoule with weeping, though my hands are not foule with ſinning, or any evill doing. This was, in effect to ſay what Elihu here cenſureth him for ſaying, My wound is incurable without tranſgreſſion.
Hence note.
Firſt, God hath his arrows, he can wound us when and where he pleaſeth.
He ſhooteth and miſſeth not his marke. He hath a quiver full of deadly arrows; take heed how ye provoke him. Jbb had a whole quiver of arrows emptied upon him for triall, for the exerciſe of his patience. Woe to thoſe upon whom God emptieth his quivers in vengeance. (Pſal: 7.11, 12, 13.) God is angry with the wicked every day; if he turne not, he will whet his ſword, he hath bent his bow, and made it ready; he hath alſo prepared for him the inſtruments of death, he ordaineth his arrows againſt the perſecutours.
Secondly, Note.
The wounds which God makes cannot be healed by any medicines but his owne.
Jobs wound was incurable, there was no balme for him in the Gilead of this world, no Phyſician there. And therefore the Lord bids Egypt, in ſcorne, ſeeke healing there (Jer: 46.11.) Goe up into Gilead and take balme, O virgin, the daughter of Egypt: in vaine ſhalt thou uſe many medicines, for thou ſhalt not be cured. Who can heale where God will wound? (Pſal: 38.2, 3.) Thine arrows ſtick faſt in me, there is no ſoundneſs in my fleſh; even David complained that the wounds which the arrows of God had made in him were incurable. Why is my paine perpetuall (ſaid the Prophet, Jer: 15.18.) and my wound incurable, which refuſeth to be healed? When Ephraim ſaw his ſickneſs, and Judah ſaw his wound, then went Ephraim to the Aſſyrian, and ſent to king Jareb to help him, yet could he not heale you, nor cure you of your wounds. (Hoſ: 5.13.) God gives ſtates or bodyes politick ſuch wounds, as all the medicines and meanes in the world cannot helpe; They may goe to the Aſſyrian, and ſend to king Jareb, to this and that power; They may call a whole colledge of State-Phyſicians or deepeſt politicians for counſel and adviſe, yet neither one nor other can be a healer to them. Therefore in the next Chapter (v. 1.) the Church concluded upon another courſe, and a better addreſſe, then either to the Aſſyrian, or to king Jareb. Come let us returne unto the Lord, for he hath torne, and he will heale us; only the Lord who gives the wound can heale the wound; the ſame hand which ſmites us muſt cure us, elſe our wound is incurable.
Thirdly, Note.
To complaine of our wounds as incurable, or paſt cure, is an argument of our unbeliefe.
'Tis good for us even to deſpaire of help from creatures, and to ſay the leaſt wound (if but the ſcratch of a pin) is incurable by all the art, meanes, and medicines which this world can adminiſter, but to ſay our wound (though never ſo deep, dangerous, and deadly) is abſolutely incurable, is our ſin. While we ruine our ſelves (that is, while we provoke God to ruine us, yet) there is hope in God; O Iſrael, thou haſt deſtroyed thy ſelfe, but in me is thine helpe (Hoſ: 13.9.) deſpaire as much as you will of creatures helpe, but ſtill hope in God.
Thirdly, In that he ſaith, My wound is incurable without tranſgreſſion.
Note.
The Lord may, and doth take liberty to afflict thoſe grievouſly, who have not ſinned greatly.
There is no man liveth and ſinneth not, yet every man is not (in ſtrict ſenſe) a ſinner, that is, a great ſinner, a rebell, a worker of iniquity; yet the Lord when 'tis needfull giveth them great wounds, who have not (comparatively) ſinned greatly. Though no ſin ſhould be little in our eye, yet there are degrees of ſin, and ſome are leſſe then others in the eye both of God and man. Elihu chargeth Job, not as ſaying he had no ſin, but becauſe he complained his wounds were great, though his ſins were not; or that there was not a due proportion between his offence and his puniſhment, his ſins and his ſufferings.
Hence note, Fourthly.
Though the Lord taketh liberty to afflict thoſe greatly that have not ſinned greatly, yet they muſt not take liberty to complaine of the greatneſs of their afflictions, how little ſoever their ſins have been.
A gracious heart lookes upon the leaſt of his mercies, as greater then the greateſt of his good deſervings, and upon the greateſt of his ſufferings, as leſſe then the leaſt of his ill deſervings or demerits. And ſurely (beſides that liberty which God hath, as he is ſupreame, and ſoveraigne, to afflict whom he will, and in what degree he will we muſt know, that, the leaſt ſin deſerves the greateſt wound. An evill thought deſerves all the evill that can be heaped upon us. Whatſoever we ſuffer on this ſide hell is leſs then the leaſt of our ſins. And therefore if we have reaſon to confeſſe our little ſins great, and our greateſt wounds little, compared with our little ſins; how much more ſhould we confeſſe our great ſufferings little, compared with our great ſins, as the Church did (Ezra 9.13.) After all that is come upon us (our long and hard bondage in Babylon) for our evill deeds, and for our great treſpaſſe, thou O Lord, haſt puniſhed us leſſe then our iniquities deſerve.
Further, from the whole verſe, in that Elihu chargeth Job with theſe ſeverall ſayings.
Obſerve, Firſt.
A good mans ſayings are often worſe then his meanings.
Elihu rebuketh his ſpeeches, not his ſpirits; his words though in ſome reſpect true, yet were dangerous, and becauſe not well explained by himſelfe, ſcandalous to others, But his heart was not trecherous, not the bent of his mind wrong ſet, in uttering them. Evill men may ſpeake good words, but 'tis with a bad heart; Good men ſometimes ſpeake bad and offenſive words, yet with honeſt hearts; and when their mindes are ſerene, and they cleared from thoſe clouds of perturbation, which have darkned them, they (as Job) are ready to recant them, and repent of them.
Secondly, Note.
It is an high offence to intimate any thing which doth in the leaſt intrench upon the Juſtice, and righteouſneſs of God.
To ſay, God hath taken away our judgement, may call downe judgements; To ſay, we are wounded without tranſgreſſion, is a great tranſgreſſion; and the reaſon, why it is ſo, is plaine, becauſe ſuch ſayings, tell the world, that we ſuffer, if not quite without deſert, yet more then we deſerve; and what is this but to juſtifie our ſelves, and lay blame upon God, then which (as was ſhewed at the 2d verſe of the 32d Chapter) nothing is more derogatory to God, or more blame-worthy in man.
Thirdly, Note.
If we ſpeak amiſſe, or indiſcreetly about the dealings of God with us, we may thank our ſelves if we are hardly cenſured, and ſoundly chidden for it.
Though Jobs heart was honeſt, yet his tongue was intemperate, and he too bold with God; and you ſee how God ſtir'd up the ſpirit of Elihu to lay it home to him, and bring him upon his knees for it. They who vent unwarrantable ſpeeches, muſt not thinke much if they meet with ſharpe reproofes and cutting cenſures. Tongue-faults ſeldome eſcape without tongue-laſhes; And 'tis a mercy to meete with them from a faithfull friend; Their laſhing and cutting tongues prove healing tongues, (Pſal: 141.5.)
Fourthly, Note.
Every ſpeaker is at the mercy of his hearers.
No man knows what gloſſe his words may have put upon them when once uttered. Here are foure ſayings brought againſt Job, yet Job never ſpoke any of them expreſſely, or in ſo many words, but ſuch collections were made (indeed they were, as not falſe, ſo not favourable collections) from what he had ſpoken. And he had but a poore remedy left, to ſay he did not meane them ſo. Take heed what you ſpeak, words are uſually judged as others underſtand them, not as you mean them. Indeed charity doth always incline to the beſt conſtruction; and will not interpret that ill, which may beare a better interpretation. But who knoweth whether his words ſhall alwayes meete with a charitable interpreter, our words doe not often meete with juſt and equall ones. Nothing, indeed, is more common with uncourteous hearers, then to miſconſter thoſe they heare, or to judge of what is ſpoken rather as it may be taken to the ſpeakers hurt and defamation, then their owne profit or inſtruction. And therefore though I would adviſe every hearer to uſe as much charity as may be, yet I would alſo adviſe every ſpeaker to leave as little as may be to the charity of his hearers.
Thus much of the firſt part of the charge in theſe foure ſayings. In the three verſes following, Elihu proſecutes the charge, and ſtandeth in admiration, as here at the ſayings of Job, ſo there of his doings.