Exposition of Job 32-24, Commentary on Job · Chapter 34
JOB. Chap. 34. Verſ. 10, 11.
Therefore hearken unto me, ye men of underſtanding: far be it from God, that he ſhould doe wickedneſſe, and from the Almighty, that he ſhould commit iniquity.
For the work of a man ſhall he render unto him, and cauſe every man to find according to his wayes.
ELihu having done with Jobs charge for ſeverall unwarrantable ſayings in the former context, begins his refutation here, and directs his ſpeech.
Firſt, To Jobs friends, ſpeaking to them from the 10th to the 16th verſe.
Secondly, To Job himſelfe, from the 16th verſe of this Chapter to the 34th.
In the two verſes now read, we have two generall poynts.
Firſt, A vehement deniall of any unrighteouſneſſe in God, (v. 10.)
Secondly, A ſtrong proofe or demonſtration, that there is no unrighteouſneſſe in God, at the 11th verſe. He enters this confutation of Job, or the vindication of the honour of God from what Job had ſayd, with an inviting Preface.
Verſ. 10. Therefore hearken unto me, ye men of underſtanding.
Elihu like a cunning Orator often ſtirr'd up his auditors to attention, and made frequent inſinuations to winde himſelfe and what he had to ſay into their good opinion. Here he beſpake not the promiſcuous multitude or common ſort of hearers, but wiſe men, or men of underſtanding, ſuch as are moſt fit to judge the weight and ſtrength of thoſe arguments and reaſons, by which any poynt is proved and confirmed.
Hearken unto me, ye men of underſtanding.
The Hebrew is, ye men of heart, ſo the Margin hath it; As the heart is the principle of naturall life▪ ſo the principles & powers of the rationall life are often aſcribed to the heart. Job told his friends (Chap. 12.3.) I have a heart (we render, I have an underſtanding) as well as you; Egregiè cordatus homo. i. e. valde ſapiens. Cic: 1. Tuſcul:and in good Authors a hearty man ſignifies not only a man of courage, or a man of ſpirit, but a man of knowledge and underſtanding, a man more then ordinarily wiſe, a man of the higheſt Elevation for wiſdome, is called a hearty man. Naturaliſts have aſcribed the moving of ſeverall paſſions, to ſeverall internall parts of the body; laughter (ſay they) riſeth from the ſpleene, anger from the Gall, love from the liver, but to the heart they give more then a paſſion, underſtanding, which is the nobleſt faculty of reaſon. Here Elihu calls upon men of heart, or of underſtanding to hearken to him.
Hence note.
Firſt, The beſt may need to have their attentions quickened.
Some will not heare at all, they are like the deafe adder (Pſal. 48.4, 5.) that stoppeth her eare, which will not hearken to the voyce of the charmtr, charming never ſo wiſely; The Prophet reproves ſuch (Jer. 6.10.) To whom ſhall I ſpeak and give warning, that they may heare; behold their eare is uncircumciſed and they cannot hearken; behold, the Word of the Lord is to them a reproach, they have no delight in it; they cannot hearken, that is, they will not; or they cannot hearken, that is ſpiritually and obedientially, though they have a naturall, yet they have not a gracious eare, as the ſame Prophet (chap. 11.6, 7, 8.) upbraided them; yet they obeyed not, nor enclined their eare. This ſinfull deafneſſe the Lord complained of alſo, (Pſal. 81.8.) Heare O my people, (ſaith God) and at the 11 verſe, My people would not hearken to my voyce; Now as bad men will not heare at all to purpoſe; ſo the beſt ſeldome hear ſo well or to ſo good purpoſe as they ought and might. Men of heart or of underſtanding are ſometimes ſlow of hearing, and may need to have their eare awakened.
Secondly, note.
It is an incouragement in ſpeaking to have understanding hearers.
When a people have not only eares, but hearts to heare, then the word is heard indeed. We may ſuppoſe underſtanding men will probably prove the beſt hearers; the Prophet was in hope to find it ſo, though he failed of his hopes. (Jer. 5.4.) Surely theſe are poore, they are fooliſh (men of low parts, and thin intellectualls) for they know not the way of the Lord, nor the judgment of their God. I will get me to the great men and will ſpeake unto them, for they have knowne the way of the Lord, (they are wiſe ſurely and underſtanding) yet he was diſappoynted in his recourſe to them, as it followeth in the ſame verſe, but theſe have altogether broken the yoke, and burſt the bonds. There is a naturall wiſdome which hindereth the hearing of the word, therefore the Apoſtle ſaith; Not many wiſe men after the fleſh are called, that is, ſavingly called; the word hath its full effect upon few of them, they are not prevailed with to beleeve and obey; they are called, but they come not. Though wiſdome be an advantage to profitable hearing, yet all naturall wiſe men doe not hear profitably, nor indeed can any, by all the wiſdome of nature.
Thirdly, note.
A man without underſtanding is a heartleſſe man.
Headleſſe men are heartleſſe men. It is ſaid (Hoſ. 7.11.) Ephraim is like a ſilly dove without a heart. All the people of God are or ſhould be innocent doves, like doves for innocency and gracious ſimplicity; but how unbecoming is it that any of them ſhould be doves for ſillineſſe or ſilly doves without a heart; that is without any ſpirit or courage for God, and the things or wayes of God. To be without a heart is to be without a due apprehenſion of the mind of God, or any true conformity thereunto; 'tis to have no knowledge either to doe good, or to be good; all ſuch are ſilly doves without a heart, without underſtanding, and all ſuch are yet unfit and unprepared hearers. Hearken to me ye men of underſtanding, Farre be it from God that he ſhould doe wickedly.
The Septuagint turn the ſence of the words into another channell;Abſit a me coram domino impie ager… &c. Sept: as if Elihu ſpake here in his own vindication, and not in Gods; and ſo they render the Text perſonally of Elihu; Farre be it from me that I ſhould do wickedly before God; or, that I ſhould pervert Juſtice before the Almighty; as if Elihu had ſaid; I am now to ſpeake before God, or in Gods preſence; God being my witneſſe, therefore I had need look to it while I am ſpeaking before the righteous God, that I ſpeake righteouſly, and while I ſpeak before the God of truth, that I ſpeak according unto truth; farre be it from me that I ſhould doe wickedly before God; there is a truth in this tranſlation. But this is not a true tranſlation according to the Hebrew; nor is it the truth of this place. Elihu ſpeaking in ſo weighty a matter might well ſay farre be it from me to pervert justice ſo much as in a word, becauſe I ſpeake before God, and am in the preſence of the Almighty. We ſhould not ſpeak a word amiſſe in his ſight or hearing, who ſeeth and heareth what all men doe and ſay, whatſoever they are doing or ſaying, eſpecially, when they are doing or ſaying that which is of neare concernment to himſelfe. This rendring gives us a uſefull caution. But doubtleſſe Elihu's purpoſe here was not to ſhew with what reverence of God, himſelfe was about to ſpeak, but that he was about to ſpeak for the vindication of the righteouſneſs of God, which he thought Job had wronged by that aſſertion when he ſaid, (verſ. 9.) It profiteth a man nothing that he ſhould delight himſelf with God. Hereupon Elihu with ſome heat of ſpirit turnes upon him in theſe words, Farre be it from God that he ſhould doe wickedly.
The word rendred God forbid is often uſed in Scripture, implying the greateſt deteſtation and utter abhorrence of that which is extreamly offenſive to us;foreign profanum aut pollutum eſſe. A deo procul eſt omne profanum. Affectionem indicat animi, qui ſcelus aliquid a ſe, vel ab alio deprecatur et horret. Sanct: the root of it ſignifieth any thing that is prophane, filthy, or polluted; becauſe all prophane things and perſons are farre from God, that is, ſuch as he utterly abhorreth. Further, the verbe ſignifieth as to pollute, or to prophane, ſo to offer violence, to wound and kill uniuſtly or murtherouſly; which ſence complyeth fully with the buſineſſe in hand. Job had complained that his innocency, at leaſt that he being innocent, was ſorely afflicted and wounded, and lay as it were weltring in in his gore and blood. Hereupon Eiihu ſtands up to vindicate the righteouſneſſe and juſtice of God, Farre be it from God, &c. When a Judge doth unrighteouſly he offereth violence to the Law, and viciates that chaſt Virgin Juſtice, committed to his care and keeping. All acts of injuſtice are therefore farre from God, even the abomination of his ſoul, becauſe polluted and filthy in themſelves, as alſo ſuch as pollute and defile all thoſe that uſe them. Thus Abraham ſpake to God (Gen. 18.23, 25.) Wilt thou alſo deſtroy the righteous with the wicked, that be farre from thee, &c. He ſpake of it with indignation as a thing moſt unworthy of God, to wrap up good and bad in the ſame common calamity. When all Joſephs brethren as one man (Gen. 44.17.) offered to become his priſoners, God forbid (ſaid he) that I ſhould doe ſo, ye ſhall not all ſuffer for one mans ſault; let that be farre from me, he that is found in fault only ſhall be my priſoner. Thus Elihu would remove the remoteſt ſuſpicion of unrighteouſneſſe from God when he ſaith, farre be it from God that he ſhould doe wickedneſs.
Hence note.
We ſhould reject all unworthy thoughts of God with indignation and deteſtation.
The Apoſtle ſhewed a ſpirit full of this fire (Rom. 3.5, 6.) Is God unrighteous who taketh vengeance? (I ſpeak as a man) that is, naturall or carnall men are apt to think ſo, but God forbid, or, let it not be once named by thoſe who name (that is, profeſs) the name of God. If every one who nameth the name of Chriſt muſt depart from iniquity (2 Tim. 2.19.) woe to thoſe who ſay that Chriſt himſelf cloſeth with any iniquity. As God himſelf puts all evill farre from him, ſo ſhould we put the leaſt thought of it farre from God. What can be more unjuſt then to have ſo much as the ſhadow of a thought that God doth any injuſtice! away with ſuch blaſphemous ſuggeſtions, can he who is the very rule of righteouſneſſe doe unrighteouſly? To throw this dirt into the face of God hath as much abſurdity and irrationallity as blaſphemy in it. None but they who know not God, can have ſuch apprehenſions of him. To doe wickedneſſe is farre from God, and therefore let man be farre, even as farre as the eaſt is from the weſt, from ſaying or thinking that he doth any. Farre be it from God That he ſhould doe wickedneſs.
foreign ſignificat quodvis peccati genus, quod contra aequitatis ſit normam, omnique careat legis ratione. Bold:The Text is, farre be it from God from wickedneſs, we render that he ſhould doe wickedneſs. The word ſignifieth wickedneſs of the worſt ſort; that wickedneſs which does not only break the Law (ſo every the leaſt ſin doth) but ſlights it, and denyeth it any reverence or regard. It is farre from a godly man to ſin at this rate, to doe wickedneſſe. Then, O how farre is it from God that he ſhould doe wickedneſs, And from the Almighty, that he ſhould commit iniquity.
Elihu uſeth two Titles or Names of God, Firſt, the ſtrong God, the mighty God. Secondly, Almighty, the Allſufficient God; farre be it from the Allſufficient that he ſhould doe any iniquity. He that hath all things in his power, and can command Heaven and Earth, heart and hand, he that is able to ſupply all deficiencies in the creature by his allſufficiency, farre be it from this Allmighty God that he ſhould commit iniquity towards man. Strength without goodneſſe is alwayes unprofitable, and often hurtfull. Goodneſs without ſtrength is very unuſefull becauſe ſo weake. But where both ſtrength and goodneſs meere and center in the ſame perſon, as he is able to doe much good, ſo he hath no will to doe evill or offer injury to others. How then ſhould the Allſufficient commit iniquity?
The word rendred iniquity ſignifies any crookedneſs or perverſneſſe, any diſtortion of right and juſtice. Now right or juſtice is diſtorted many wayes, chiefly theſe five.foreign fraudem aliquando innuit. Et generaliter diutur de omni injuria omni que malo contra leges.
Firſt, by a flat denyall of it. Secondly, by a tedious delaying of it. Thirdly, by puniſhing where there is no fault. Fourthly, by not rewarding where there is deſert. Fifthly, Juſtice or right is diſtorted, by giving the ſame or a-like award to thoſe who are unlike, or (in their acts or deſerts, whether good or bad) not the ſame. To doe any of theſe perverſe or crooked things is the doing of iniquity, or the perverting of Juſtice. All theſe Elihu removeth farre from God, while he ſaith, Farre be it from the Almighty that he ſhould commit iniquity. God will not, cannot commit iniquity, either by denying or delaying juſtice, either by not puniſhing or rewarding where there is cauſe, or by dealing out alike to thoſe in whoſe doing and diſpoſitions there is an utter unlikeneſs. Farre be it from the Almighty, that he ſhould commit any of theſe iniquities.
Hence note.
Firſt, To doe any act of injuſtice is wickedneſſe.
Elihu taxed Job, for complaining of Gods Juſtice (v. 9.) And here he ſaith, Far be it from God, that he ſhould doe wickedneſſe. Injuſtice is wickedneſſe againſt God, who commandeth us to be juſt, and it is wickedneſſe againſt man, who is alwayes wronged by injuſtice.
Secondly, As to that particular which Elihu chargeth Job with.
Note.
If the Lord ſhould not reward thoſe that ſerve him, and delight in him, he were uxrighteous.
(Heb: 6.10.) God is not unrighteous to forget your labour of love; He is not unrighteous to forget it, that is, not to recompence it; by forgetting it, he doth not meane the letting of it ſlip out of his mind, but the not making a due returne to it, or the not giving it a juſt reward. It is unrighteouſneſſe in God not to reward thoſe who ſerve him, becauſe he hath promiſed to reward them. Say to the righteous, it ſhall be well with him (Iſa: 3.10.) The promiſes run to it, all the Scripture over; and as it would be unrighteouſneſſe in God not to reward thoſe that do well; ſo not to pardon them that have done ill when they confeſſe their evill deeds, becauſe he hath promiſed to pardon them; and therefore the Scripture ſaith (1 John 1.9.) If we confeſſe our ſins, he is faithfull and juſt to forgive us our ſins. The Scripture doth not ſay, he is mercifull to forgive us our ſins, (though mercy act to the higheſt in the forgiveneſs of ſin) but he is faithfull and juſt to forgive us our ſins; and the reaſon why the Scripture ſaith ſo, is becauſe forgiveneſs of ſin (in caſe of confeſſion) is under a promiſe. To come ſhort of our promiſes, is to be unrighteous; promiſes are bonds upon the promiſer, and oblige to performance.
Thirdly, Note.
The ſtrong God, the mighty God, neither doth nor can doe any unrighteouſneſſe or iniquity.
I ſay, he neither doth nor can doe iniquity. God can doe no iniquity, becauſe in him there is none. He is my rocke (ſaith David, Pſal: 92.15.) and there is no unrighteouſneſſe in him. As none can doe righteouſneſſe, but they that are righteous, ſo he that neither is nor can be unrighteous, cannot doe any unrighteouſneſſe. That in the Pſalme is very conſiderable, that while he ſaith, There is no unrighteouſneſſe in God, he immediately before ſaid, He is my rocke; implying that God can no more be moved or removed from doing righteouſly, then a rocke can be removed out of its place. We find Moſes alſo giving God the ſame attribute, when he ſpake of his indeclinableneſs in juſtice (Deut: 32.4.) He is a rocke, his worke is perfect, all his wayes are Judgement. The wayes of God are not all judgement, as Judgement is oppoſed to mercy; ſome of his wayes are mercy, and others of them are Judgement; but all his wayes are judgement, as Judgement is oppoſed to injuſtice or unrighteouſneſſe, that's the ſignification of Judgement, when Moſes ſaith, All his wayes are Judgement, he is a God of truth, and without iniquity, juſt and right is he. The Apoſtle puts this denying queſtion with much vehemency (Rom: 9.14.) What ſhall we ſay then, is there unrighteouſneſſe with God? God forbid. And 'tis very conſiderable that the Apoſtle put this queſtion with ſo much abhorrence, preſently after he had ſpoken of that Act of God which is ſo much quarrelled at by the ſons of men, as unrighteous and unjuſt; Eſau have I hated, and Jacob have I loved, and that, when they had done neither good nor evill (v. 11.) What (ſay ſome) will God doe thus? will he hate or love, before ever men doe good or evill? yeas, ſuch acts of love and hatred, of election and rejection are gone out from God. And becauſe Paul foreſaw, that men (according to their narrow apprehenſion) would be ready to ſay, ſurely God is not right in this; therefore he ſubjoynes, What ſhall we ſay then? is there unrighteouſneſſe in God? As if he had ſayd, I know ſome men will be ready enough to ſay ſo, and thinke they have reaſon enough to ſay ſo; They all muſt needs ſay ſo, who meaſure God by their ſhallow braines, (ſuch are the deepeſt braines compared with God) and therefore Arminius, with his followers, (that they may avoyd this difficulty) carry the interpretation of this Scripture to another poynt, as if it had nothing to doe with the eternall purpoſe of God concerning man, but only reſpected his dealings with them about temporalls, or his dealing out temporalls to them. I urge that text becauſe it hath occaſion'd (through mans corruption) great contending and quarrelling about the righteouſneſs of God; yea ſome have preſumed, there can be no maintaining that opinion of the abſolute decree, without faſtening unrighteouſneſſe upon God. But the Apoſtle by the Spirit foreſeeing this fleſhly objection, hath forelayed and prevented it, concluding, O man, who art thou that replyeſt againſt God, ſhall the clay contend with the potter, &c.
Now, as in this act of eternal Election, ſo in all providentiall acts, the Lord is infinitely unmoveably and unſpottedly juſt and righteous; he not only doth righteous things, but he cannot doe any thing that is unrighteous. And this ſeeming impotency is the reall power of God; and his moſt glorious perfection. For, as 'tis from the weakneſſe of man that he can doe iniquity, ſo 'tis from the power of God that he cannot. That God cannot lye, that he cannot doe any unworthy thing, is an argument of his omnipotence. God can no more doe iniquity, then he can ceaſe to be God; his righteouſneſſe, his juſtice is himſelfe; the Juſtice of God is the juſt God, the righteouſneſſe of God, is the righteous God; he hath not only a principle of righteouſneſſe in him, as man may have, and every Godly man truely hath, but he is righteouſneſſe.foreign. Homer: A Heathen Poet had this apprehenſion of his Idol Gods; They love not unrighteouſneſſe, but honour Juſtice. But Jehovah the true, the living God, doth more then affectionately love and honour Juſtice, He is is eſſentially Juſt. That man who is in a ſtate of righteouſneſſe, loves to be doing and will doe righteous acts; things and perſons are in their working as they are in their being; He that doth righteouſneſſe is righteous, (1 John 3.7.) God is righteous, infinitely righteous, in his being, or nature, therefore he cannot but doe that which is righteous; to doe an unrighteous act were to offer violence to himſelfe, to deſtroy himſelfe.
Againe, God doth not worke by a rule without him, as men doe (and therefore men often goe beſide the rule, and doe amiſſe, or act unrighteouſly, becauſe the rule is one thing, and they are another, the rule is without them) but God himſelfe is the very rule of all things, and hence it followeth undeniably, that every thing is righteous and juſt which he doth, even becauſe he doth it; 'tis enough to prove that right which is done, if we can prove God hath done it. The proud Monarch Nebuchadnezzar, was at laſt brought to this confeſſion (Dan: 4.34, 35.) At the end of the dayes (namely, of his ſeven yeares baniſhment to the beaſts) I Nebuchadnezzar lift up mine eyes unto heaven, and mine underſtanding returned unto me, and I bleſſed the moſt high, &c. Who doth according to his will (there is the rule with him) in the Army of heaven, and among the inhabitants of the earth: and none can ſtay his hand, nor ſay unto him, what doſt thou? Which is true upon a double account, Firſt, as to his ſoveraignty and dominion, he is ſupreame Lord, and none can give him a check or countermand; Who may ſay unto him, what doſt thou? Secondly, with reſpect to his righteouſneſſe. As he can doe what he will; ſo he will doe nothing, yea he can doe nothing but what is right, or what he may; Who can ſay unto him, thou haſt done amiſſe? Who can ſee a fault, in any of his workes? If God hath done a thing, there is no query to be put about it whether it be right or no? for he is righteouſneſſe it ſelfe.
Abraham uſeth another argument to ſhew that God can doe no unrighteouſneſſe (Gen: 18.25.) Shall not the Judge of all the earth doe right? God (ſaith he) is the Judge of all men, therefore he neither will nor can doe wrong to any man. Abraham did not plead there, as if he doubted that God might goe wrong, unleſſe he by his interceſſion did take him off; but he brings an argument whereby he was aſſured that God would doe right, yea could not but doe right. He is the Judge of all the earth. So (Rom: 3.6.) aſſoone as the Apoſtle had ſayd, Is God unrighteous that takes vengeance? I ſpeak as a man; he ſubjoynes, God forbid, how then ſhall God judge the world? God is Judge of all the world, and the univerſality of his power puts him above all poſſibility of error in the exerciſe of his power. The very reaſon why God doth not, cannot exerciſe his power beyond or beſides the limits of juſtice, is becauſe his power is altogether unlimited.
Fourthly, Elihu here ſpeakes of God under the notion of a Judge; Shall he doe wickedly? ſhall he commit iniquity?
Hence note.
It is an abomination for Judges to doe unjuſtly.
Judges have juſtice, as it were, in their keeping, they have the charge of juſtice; is it not an abomination for the keepers or protectors of Juſtice to violate it! Elihu having thus denied unrighteouſneſſe or any iniquity in God, proceeds to the proofe of it. To deny had been enough in this matter, but he gives a demonſtration; as ſeverall have been held out already in proſecuting the former obſervation, ſo the following text holds out another.
Verſ. 11. For the worke of a man ſhall he render unto him, and cauſe every man to find according to his waye.
As if he had ſaid, God doth every man right, therefore he is righteous, and there is no iniquity in him.
Elihu having denyed any unrighteouſneſs to be in God, here ſheweth how he exerciſeth righteouſneſſe.
The worke of a man ſhall he render to him.
The work of a man is here put for the reward, iſſue, or fruit of his work; God doth not render every mans work to him in kind, that is, the thing it ſelfe which he hath done, but the work in its reſult and reward. That which God returneth to a man according to his work, may be called a reward in a fourfold reſpect. Firſt, becauſe it hath in it the benefit of a reward to the worker. Secondly, becauſe it is given in anſwer to the work done. Thirdly, becauſe God hath given his people leave, yea a command to beleeve and waite for good fruit to themſelves, when they doe good works. Fourthly, becauſe it is proportion'd to the work or duty performed. For as good is returned for good, ſo great good is returned for great good done. Though the greateſt good that ever was or can be done by a meere creature doth not deſerve (by any intrinſick worth) the leaſt good at the hand of God. Thus ſaith the Spirit (Rev. 14.13.) Bleſſed are the dead that dye in the Lord, from hence forth they reſt from their labours, and their works follow them; not the workes which they did, but that which is by promiſe due to them for thoſe workes. The Prophet aſſureth us (Iſa. 32.17.) The work of righteouſneſs is peace; we cannot underſtand it as a direct predication, but peace is the fruit or iſſue of the worke of righteouſneſs, or as the latter part of the verſe clearly expounds it, The effect of righteouſneſſe ſhall be quietneſs and aſſurance for ever. Which as it is moſt true of the righteouſneſs of Chriſt, who is our peace (Epheſ. 2.14.) and our Peacemaker through the blood of his croſs (Col. 1.20.) So it is true of mans righteouſneſs, the work whereof is (by promiſe) crowned with the bleſſings of peace, both ſpirituall and corporall, temporall and eternall. The work of a man Shall he render unto him.
The word ſigniſies a full retribution, it ſignifies alſo, in the Noune, peace; foreign reddero ad pacem pertinet; quae loquutio ſignificat perfectam debiti alicujus perſo lutionem. Bold:becauſe when accounts are fully returned or rendred all is ſetled and quiet; when a man upon account is diſcharged, he hath a quietus eſt, that is an acquittance wherein he may be quiet; none can legally moleſt or trouble him. That which God will returne to all men, they muſt and ſhall reſt in, though that which he will render to man for his evill works unrepented of, will give him no reſt.
The work of a man ſhall he render unto him.
The word is very generall; he doth not ſay this, that, or 'tother worke, but the work, which is as much as an univerſall, every work of a man, his good works, and his bad works, his open works, and his ſecret works, his great and leſſer works, there is not the leaſt graine of a mans works, that ſhall be unanſwered or un-returned to him; and, when the Text ſaith the work of a man &c. we are not to take works in an excluſive ſence, either firſt, as to words, as if God would render to man his works, but not his words; mans words will come to an account as well as his works; they muſt be anſwered for whether good or bad. (Math. 12.36, 37.) For every idle word, that men ſhall ſpeak, they ſhall give account thereof in the day of judgment; for by thy words thou ſhalt be juſtified, and by thy words thou ſhalt be condemned; that is, it ſhall be rendered to thee according to thy words, or as thy words have been, ſo it ſhall be with thee. Nor ſecondly, are we to take the works of a man, excluſively, or in oppoſition to his thoughts; as if God would render to man what he hath acted outwardly, but not what he hath acted inwardly, or would paſſe by his thoughts. We muſt give an account of our thoughts, which are the ſpring of our works as well as of our words, which are the publiſhers and proclaimers of them. God ſhall bring every work (ſaith Solomon, Eccl. 12.14.) to judgment, and every ſecret thing, the moſt ſecret whiſpers of the tongue, and the moſt ſecret plottings, contrivings, deviſings, deſignings, yea the ſimple and ſingle thinkings of the heart. Theſe are not only the moulds and principles of every work, but every one of theſe is a work, and all of them the whole work of the inner man; whoſe work, or what is wrought there, is chiefly, as well as only, under the inſpection and eye of God.
Againe, The work of a man ſhall he render unto him, &c. He doth not ſay the works of another man ſhall he render to any man, but the work of a man ſhall he render to him; he that doth the work ſhall have the reward; the works of one man ſhall not be rendered to another, but every mans own works ſhall. As the faith of another man ſhall not help us, if we have no faith; Abrahams faith (who had a mighty faith) will doe us no good, if we have no faith of our own, ſo the good works of another man ſhall doe us no good if we have none of our own. And as not the good works, ſo the evill works of others, ſhall not be rendered to us. The hurtfull works of others ſhall not hurt us, if we doe no hurt. I grant we may partake of the evill works of others, yea, we may make other mens works our own, either by conſenting to them before they are done, or by approving them after they are done, or by not reproving them, when we have opportunity. In theſe and many other caſes, we may make other mens evill works our own; and ſo farre as other mens works are our own, God ſhall render them alſo unto us: Hence that caution given by the Apoſtle to Timothy (1 Tim. 5.22.) Lay hands ſuddainly on no man, neither be partaker of other mens ſins, keep thy ſelf pure. They that partake (in any of thoſe wayes mentioned before, or in any other way) of any mans ſins may alſo quickly partake of his puniſhment. Thus John heard a voyce from Heaven (Rev. 18.4.) ſaying come out of her (that is, out of Babylon) my people, that ye be not partakers of her ſins, and that ye receive not of her plagues. Not only is that work ours which we doe, but that alſo may be ours, by participation, which others do. And by what title ſoever a work becomes any mans, the worke of the man ſhall God render unto him.
And he will cauſe every man to find according to his wayes.
This latter part of the verſe containes the ſame thing with the former in another cloathing of words.
In ſemita virt inveniet eum.Some read the Text thus, and he will find every man in his way; let man goe in what way he will, God will meet with him. That's a truth, God will meet or find a man in a good way to incourage guide, aſſiſt and reward him. And God will meet or find a man in an evill way, to ſtop, oppoſe and puniſh him. God will find every man in his way, and man ſhall find God to him according as the way is wherein he findeth him.
We render very well, and fully to the ſence, he will cauſe every man to find according to his way.
I find an Interpreter over-curiouſly diſtinguiſhing between a mans work and his way, which doubtleſſe here, in effect,Cajetanus. are the ſame, yet there may be a graduall difference;foreign via, actiones ſignificat quatenus ad finem diriguntur: Quemadmodum via initur metae et termini cauſa. Emphaticè via dicuntur actiones ad certum finem directa. Coc: work being taken for this or that particular act, and way, for a continued courſe either good or evill.
Againe, The way of a man may be conſidered in aſſociation with his ends. Every man goeth ſuch or ſuch a way for ſome ſpeciall end; no man takes a ſtep in any way without a purpoſe, nor doth any wiſe or good man take a ſtep in any way without a good purpoſe. Yet there is (finis operis) an end or iſſue of the work, as alſo (finis operantis) an end propoſed by the worker. And oftentimes that proves to be the end of a work which was not the end purpoſed by the worker. The end of a mans work or way, proves ſometimes better and ſometimes worſer then he propoſed. Poſſibly a man may not find according to that end of his way and work which he intended not, whether good or evill. But aſſuredly whatſoever good or evill end a man propoſeth to himſelf, when he enters upon his work or way, God will cauſe him to find accordingly. So that when Elihu ſaith, God will cauſe every man to find according to his way, he intimates, that God will not only render to man according to the matter of his work, or outward path of his way, but well conſidereth every mans ſcope and intendment, or what he would have his work iſſue in, and cauſeth him to find as he findeth that to be. As the end which man propoſeth to himſelfe, hath a great influence upon his way, ſo upon his account with God about it. This is a good ſence. God will cauſe every man to find according to his way, both as his way is taken for the matter or courſe of his actions, as alſo ſor the ſcope and deſign of them.
Hence Obſerve, Firſt.
Every man ſhall have according to what he hath done.
Our receivings will be according to our layings out, whether good or evill. God is ſo farre from doing any man wrong, that every man ſhall have his due reward. (Pſal. 62.12.) Alſo to thee O Lord belongeth mercy, for thou renderest to every man according to his work. And leſt any ſhould hope to eſcape the evill which at leaſt ſome of their evill works deſerve by the ſecrecy of them, that hope is quite daſhed becauſe God is the ſearcher and ſeer not only of our works but of our hearts (Prov. 24.12.) Doth not he that pondereth the heart conſider it, and he that keepeth the ſoul, doth not he know it? (what followes?) and ſhall not he render to every man according to his works? Solomon ſpeaks in that place of ſuch as make excuſes to ſhift themſelves off from acts of charity; they will ſay, we know not whether it be ſo with him or no; poſſibly he may not be in ſuch want as he pretendeth. Take heed of theſe cloaks of covetouſneſſe, and pitifull pleas to ſave your purſes from ſhewing pity to the poor, for (ſaith Solomon) Will not God ſearch it out, and render to every man according to his worke? The holy Scripture abounds in this poynt. Read Jer. 32.19. Ezek. 33.10. Rom. 2.6. 2 Cor. 5.10. 1 Pet. 1.17. Rev. 22.12.
But ſome may ſay, how doth God render to every man his work? Is it not ſaid He juſtifieth the ungodly (Rom. 4.5.) Are the works of an ungodly man rendred to him, when he is juſtified?
I anſwer, it is one thing what God will do through free grace, and another what he will deale out in ſtrictneſſe of Juſtice. The Apoſtle ſpeaks in that place of the free grace of God to ſinners, not of his Juſtice againſt ſinners. Secondly, though God juſtifieth the ungodly, yet he never juſtifieth ungodlineſſe; or, though he juſtifieth a man who hath done many evill works, yea all whoſe works are evill, yet he never juſtifieth nor rewardeth the work of an evill man. Thirdly, God acts according to juſtice and righteouſneſs where he juſtifieth the ungodly; he doth not ſhew favour to the ungodly in his own wrong. Acts of grace from God are not oppoſite to his Juſtice, much leſſe doe they contradict or overthrow it. He doth not juſtifie an ungodly man in himſelfe, or meerly conſidered in his ungodlineſſe, but he juſtifieth him in the righteouſneſs of another, even of Jeſus Chriſt, who hath given full ſatisfaction to the Juſtice of God with reſpect to the ungodly whom he juſtifieth. Laſtly, we may ſay, that God renders the work of an ungodly man to him when he juſtifieth him; for though then he hath not done, nor ever can doe any works which deſerve the juſtification of his perſon; yet God doth render to him, according to that preſent work of faith in cloſing with the promiſe and the work of Chriſts righteouſneſſe therein tendered to him, and applyed by him for his juſtification.
Further, that other Scripture ſeems to lye in the way of this obſervation (Pſal. 103.10.) He hath not dealt with us after our ſins, or rewarded us according to our iniquities. How then doth God render every man his work?
I anſwer as before; Acts of mercy do not croſs acts of juſtice. When the Lord doth not deal with any man according to his ſins, it is becauſe he hath freely pardoned his ſins; and he doth not reward a man according to his iniquity, becauſe his iniquities are done away; thus he deals with all his own people, who are received to favour through Jeſus Chriſt; but no wicked man, no impenitent perſon in the world, ſhall have cauſe to ſay, that God hath not dealt with him according to his ſin, or hath not rewarded him according to his iniquity. There may be ſome preſent ſtops of Juſtice, through the patience of God to wicked men; their works are not alwayes preſently rendered into their boſomes, but they ſhall. God will render to every man according to his work, one way or other, one time or other; The full rendering to all men according to their works will be at the great day; in this world the godly doe not ſomtimes receive according to their good works, nor doe the wicked according to their evill works; Good men are often rewarded with ſhame and reproach, with want and poverty, with baniſhment and impriſonment, with tortures and with death in this preſent world; but the Lord will have a time to render to them according to their workes, though at no time for their works; ſo look upon wicked men, and their workes, they goe often unpuniſhed at the preſent, yea many of them proſper greatly (as I have had occaſion to ſhew more then once in opening this Book) they have their good things, many good things in this life, but the time will come when God will render to the wicked their work, and they ſhall be forced to ſay, that he hath cauſed them to find according to their wayes. Take two or three inferences from this generall truth.
If God will render the work of a man to him; Then
Firſt, Godly men have great encouragement to doe good, yea to abound in doing good workes. That's the Apoſtles argument (1 Cor: 15.58.) Be ye ſtedfaſt and unmoveable in the worke of the Lord, foraſmuch as ye know that your labour is not in vaine in the Lord; that is, the Lord will render to every man his labour. Hence alſo that of Solomon (Eccl: 11.1.) Caſt thy bread upon the waters, for thou ſhalt find it after many dayes. Charities done in faith as an holy offering to God, produce a ſure encreaſe. To give with a right heart to the poore, is the beſt way of growing rich. For God will render to man according to that work. And as it may incourage to doe good, ſo to doe it againſt all diſcouragements. We muſt not only doe good when the Sun ſhines, when it is faire weather with us, and all men applaud us; but though men frowne and ſcorne, though (which Solomon reports as one of the great vanities of this world, Eccl: 4.4.) For a right worke, a man be envied of his neighbour; let us not hold our hand from doing good, though we are oppoſed and checkt, though we are traduced and ſlandred, though we are miſ-interpreted and have the fouleſt gloſſes put upon our faireſt workes, though men call our zeale madneſs and our circumſpect walking hypocriſie, yea though we are perſecuted and ſuffer the worſt of evills, though men caſt ſtones at us (as they did at Chriſt for his good workes) yet let us not be deterred from doing good. For howſoever men deale with us, or what rendrings ſoever we find from the world, yet God will render to us both according to the rightneſſe of our worke done, and according to the uprightneſſe of our hearts in doing it. Let this provoke us not only to doe the Lords worke, but to doe it with much patience, and perſeverance, for in due time we ſhall reape if we faint not; where there hath been ſowing, there will be reaping; and where the ſeed time hath been with teares, the harveſt or reaping time ſhall be with joy.
Secondly, This is a dreadfull doctrine to evill workers; Some (as the Apoſtle calls the Cretians, out of their owne Prophet) are evill beaſts, ſlow bellyes; and as they are ſlothfull, or ſlow bellyes at doing good: ſo they are very free and forward, very quicke, lively, and nimble beaſts in doing evill. O how ſhould evill workers tremble at this Scripture, To every man will God render according to his worke; as a cup of cold water given to a diſciple, in the name of a diſciple, ſhall not be loſt, but have a reward, and the giver fully payd for it; (Math: 10.42.) ſo not any the leaſt evill worke, impenitently continued in, ſhall be unpuniſhed.
Further, God will not render to man according to the opinion he hath of himſelfe. (A bad man and the worſt of his workes may be good in his owne conceit; He may flatter himſelfe in his owne eyes, untill his iniquity be found to be hatefull, Pſal: 36.2.) But God will render unto man according to what his workes are in truth.
Secondly, God will not render to man according to the thoughts which others have of him and of his work (ſome are high in the opinion not only of the world, but of ſome Good men, they have a name to be alive while they are dead, and their workes dead workes) but God will render to man according to that cleare, certaine, and infallible knowledge, which himſelfe (by whom actions are weighed, 1 Sam: 2.3.) hath of them.
Thirdly, God will not render to man according to his good meanings, when his workes are evill; many will confeſſe they have done amiſſe, but they had good intendments in it. A right end will not excuſe us, if our way be wrong; There is no pleading of meanings againſt commandements; nor will ſincerity of intentions, cover the deformity and irregularity of actions. The Apoſtle pronounceth a fearefull doome againſt thoſe who ſayd (Rom: 3.8.) Let us doe evill that good may come, whoſe damnation is juſt.
Fourthly, As God will not render according to a mans good ends, if his worke be evill; ſo remember, God will not render to man according to, his good workes, if his ends are bad. Therefore, conſider your end when you enter your way, and begin your worke. (Pro: 21.27.) The ſacrifice of the wicked is an abomination to the Lord; how much more when he bringeth it with an evill mind; that is, when he hath ſome bad end in doing it; A wicked mans ſacrifice is an abomination to the Lord at the beſt, but much more when he hath baſe deſignes in his ſacrifices or holy ſervices. Herod ſayd to the wiſe men (Math: 3.8.) Goe and ſearch diligently for the young child, and when ye have found him bring me word againe, that I may come and worſhip him alſo: It was a good worke to enquire after Chriſt, and worſhip him, but his end was to deſtroy him. Jezebel pretended a holy faſt, but her end was to feaſt her ſelfe with revenge upon innocent Naboth. The beſt workes of hypocrites will have an ill returne, becauſe they doe them with an evill mind. There are three ſorts of good workes, which will never turne to a good account.
Firſt, Thoſe good works which are done but for a ſeaſon; temporary good workes, or the good workes of temporary profeſſors, ſuch as are deſcribed (Math: 13.5, 7.) by the 2d and 3d grounds, who bring forth for a while, but afterwards fall away; ſuch good workes (I ſay) ſhall not have a good reward. If your goodneſs be as the morning cloud, and as the early dew it paſſeth away, it will doe you no good. He that endureth to the end ſhall be ſaved, and none but he (Math: 10.22.) Chriſt exhorts the Church (Rev: 3.11.) Hold that faſt which thou haſt, that no man take thy crowne. They looſe the good workes they have done, who hold not out in doing them. It will not advantage us to begin in the Spirit, if we end in the fleſh.
Secondly, Thoſe good works which are truſted to, or boaſted of, will never make a good returne. Though a man ſhould continue doing good all the dayes of his life, yet if he buildeth his hope upon it, his hope ſhall be cut off, and his truſt (that is, what he truſteth to) ſhall be a ſpiders web (that is, weake like that, becauſe like that, woven out of his owne bowels) he ſhall leane upon his houſe, but it ſhall not ſtand, he ſhall hold it faſt▪ but it ſhall not endure (Job 8.14, 15.) you and your workes will periſh together, if you depend upon your workes. Good workes truſted to, are as dangerous to the ſoule, as evill workes perſevered in.
Thirdly, Thoſe good workes which are done for baſe ends, to ſerve men, or to compaſſe a worldly intereſt, ſhall have no reward from God, but that, which ſhall be upon every ſoule that ſinneth and repenteth not, anguiſh and tribulation.