Exposition of Job 35-37, Exposition on Job · Chapter 35 · Verses 1-3
JOB, Chap. 35. Verſ. 1, 2, 3.
1. Elihu ſpake moreover, and ſaid,
2. Thinkeſt thou this to be right, that thou ſaidſt, My righteouſneſs is more than Gods?
3. For thou ſaidſt, What advantage will it be unto thee, and, What profit ſhall I have, if I be cleanſed from my ſin?
THis Chapter containeth the third Oration, Speech, or Addreſs, which Elihu made to Job; in which he giveth anſwer to, confutes, and reproves, three aſſertions, or complaints, we may call them complaining aſſertions, with which he chargeth Job.
The Firſt is laid down in the ſecond and third verſes; Thinkeſt thou this to be right, that thou ſaidſt, my righteouſneſs is more than Gods? For thou ſaidſt, What advantage will it be? &c. The anſwer of Elihu to this both complaining and (as propoſed) proud aſſertion, is found in the 4th, 5th, 6th, 7th, and 8th verſes of this Chapter.
The Second uncomely complaint is charged on Job at the 9th verſe; By reaſon of the multitude of oppreſſions, they make the oppreſſed to cry: they cry out by reaſon of the arme of the mighty. To this Elihu gives anſwer in the 10th, 11th, 12th, and 13th verſes.
The Third is expreſt in the former part of the 14th verſe; Although thou ſayeſt, thou ſhalt not ſee him. To this Elihu begins to make anſwer in the latter part of the ſame verſe, and continueth …i… anſwer to the end of the Chapter; Yet judgement is before him, therefore truſt thou in him, &c. Theſe are the general Parts of the whole Chapter. I ſhall now proceed to the explication of particulars.
Verſ. 1. Elihu ſpake moreover, and ſaid.
Who this Elihu was, I have ſhewed heretofore, as alſo the ſpirit and temper of the man; and it may well be ſaid here, Moreover, he ſaid; for we have already heard many of his ſayings in the 32d, 33d, and 34th Chapters of this Book.
This firſt verſe is a connecting Preface to that which followeth; for when Elihu had given Job liberty of ſpeech, or of anſwering for himſelf, at the latter end of the former Chapter, and had, as we may ſuppoſe, pauſed a while, expecting what anſwer Job would make, he perceiving that Job either had nothing to offer, or would offer no more, began again; as if the Author of this Book had ſaid, when Elihu ſaw that Job would not reply, or had nothing more to ſay for his own vindication, he let him underſtand, that he had more to ſay for his conviction.
Elihu ſpake moreover, and ſaid.
And he ſaid many things, and thoſe very ſharp things, his words were indeed as goads, and as nails, yea as ſwords, and ſpears, in the heart of Job; he objected againſt him ſuch things, as were in the matter very bad, and ſuch for the manner, as a godly, yea an ingenious man, ought not only to be aſhamed of, but to abhorre: And thus he undertakes him,
Verſ. 2. Thinkeſt thou this to be right, that thou ſaidſt, my righteouſneſs is more than Gods?
In this verſe Elihu enters his renewed ſuit againſt Job, or here he propoſeth what he had to charge Job with; Thinkeſt thou this to be right? And in the next or third verſe, he endeavours to make good this charge, or to prove that Job had ſaid ſo; for thou haſt ſaid, &c. As if he had ſaid, I will prove it to thy face, that thou haſt ſaid, My righteouſneſs is more than Gods; for thou haſt ſaid, What advantage will it be unto thee, and what profit ſhall I have, if I be cleanſed from my ſin? So then in the ſecond verſe you have the charge, and in the third the proof of the charge.
Thinkeſt thou this to be right?
The word which we render to think, foreign An hoc cogitaſti in jus. Heb:notes more than a bare thinking, even the deviſing, or curious contriving of a matter in the brain; haſt thou formed this in thy Imagination, and concluded it in thy Underſtanding for right, for ſound, and wholſome Doctrine, for a very truth? There may be a threefold expoſition of theſe words:
Firſt, As an appeal to Jobs own breaſt; Thinkeſt thou this to be right? let me ask thee the queſtion, Haſt thou ſaid well in this? doſt thou believe thou haſt? let thy Conſcience judge, and make anſwer. I doubt not but thou wilt be ſelf-condemned: And indeed no guilty perſon can be abſolved, himſelf (if himſelf) being judge.
Secondly, We may look upon the words, not only as an appeal, but as a reproof, or objurgation; Thinkeſt thou this to be right? What man in his right mind would think ſo! thou toldeſt thy wife in the ſecond Chapter, Thou ſpeakeſt like one of the fooliſh women; and may it not now be told thee, Thou ſpeakeſt like one of the fooliſh men? Would any man in his wits utter a word of this import, a word of ſo groſs a ſavour, of ſo dangerous a reflection upon the Juſtice of God, or ſo much as intimate himſelf by any the remoteſt conſequences, more juſt, more righteous than God? why hath ſuch a word dropt from thy mouth? Thus he chides, checks, and reproves him.
Thirdly, Theſe words may have the ſenſe of a denying queſtion; Thinkeſt thou this to be right? Surely Job thou doſt not think this to be right, I cannot believe that thou thinkeſt this to be right, thou are not ſurely ſo far left of Reaſon, and of Grace, as to think this to be right. This ſenſe gives ſome allay to, or abatement of the former; ſurely thou doſt not think ſo, though thou haſt ſpoken ſo; though thy words may have this meaning, yet I hope this is not thy meaning; I am unwilling to take up thy opinion from thy expreſſion; Thinkeſt thou this to be right? From the firſt Expoſition,
Note; It is a ſtrong way of conviction, to put or refer a matter to his Judgement and Conſcience, againſt whom we make oppoſition.
Thinkeſt thou this to be right? I refer it to thy own Conſcience, whether this be right yea or no; and thus the Scripture ſpeaks often. When God would ſtop the mouth from all contradiction, and not leave oppoſers a word to ſay, he leaves it upon them to ſay all. Moſes intending to prove that none could prevaile againſt Iſrael, unleſs (God provoked by ſin) delivered Iſrael up into their hands, gives this demonſtration of it (Deut. 32.31.) Their Rock is not as our Rock even our enemies themſelves being Judges; I refer this to our enemies opinion, whether the Dunghil gods, the Idols whom they ſerve and truſt to, be like Jehovah, the living God, whom we have (and ought) to ſerve and truſt to. You that are our enemies, do you think your Rock is like our Rock? I know you do not. The Apoſtles, Peter, and John, referred it back to the judgment of their Judges, whether it were fit for them, to obey their commands, yea or no, when they called them, and charged them to preach no more in that name, the name of the Lord Jeſus Chriſt, (Acts 4.19.) Whether it be right in the ſight of God to hearken unto you more than unto God, judge ye. We have received a command from God to preach▪ Go teach all Nations (Math. 28.19.) and we have received a command from you not to preach; now we leave it with you, whether it be fit for us to obey God or you. So the Apoſtle having admoniſhed the Corinthians to flee from Idolatry, preſently adds (1 Cor. 10.14, 15.) I ſpeak as to wiſe men, judge ye what I ſay; I have given you the rule, and I leave it to your conſideration, what's beſt and ſafeſt for you to do. I ſpeak as to wiſe men, that's a holy inſinuation; As if he had ſaid, I know you are wiſe men, men of underſtanding, and therefore I do not ſo much command you to obey what I ſay, as to judge what I ſay; I am much perſwaded you cannot judge otherwiſe in this thing than I do; There is ſo much truth and reaſon in what I ſay, that you cannot but ſay ſo too. The ſame Apoſtle ſpeaks again in a like forme about womens praying uncovered; Judge in your ſelves, is it comely that a woman pray unto God uncovered (1 Cor. 11.13.) As if he had ſaid, I do not ſtand wholly to my own judgement in this caſe of conſcience, I dare refer it to you, and ſtand to yours. Thus in many things we may appeal unto the Conſciences of thoſe we deal with; & no doubt the Conſcience is often ſatisfied while the Will ſtands out: Men of much underſtanding will diſpute, when Conſcience hath nothing to ſay; Yea ſome will for their own ends argue that to be right, which (in their Conſciences) they do not think to be ſo. Thinkeſt thou this to be right? Thou haſt ſaid it, but doſt thou think it? I trow not.
Obſerve, Secondly.
There is a Light within us that will ſhew us what's am…ſs, or … not right.
Elihu doth not direct Job immediately to the Word, (though that's the authoritative and authentick Rule) but to his heart; thou haſt a Light in thy ſelf, whereby thou mayeſt ſee that this is not right. Thus the Apoſtle, (1 Cor. 11.14, 15.) Doth not even Nature it ſelf teach you, that if a man have long haire, it is a ſhame unto him? but if a woman have long haire, it is a glory to her, for her haire is given her for a covering. The Light which every man hath in him will ſhew this. Again, the Apoſtle (Rom. 2.14, 15.) proveth that the old Gentiles had a light of Nature in them, which ſhewed them many things amiſs. Thus he argueth; For when the Gentiles that have not the Law, do by nature the things contained in the Law, (they do them by Nature, that is, by the Light of Nature, which ſhews them to do theſe things, that is, it ſheweth them that they ought to be done, and they do them, as to the outward action, by that Light:) theſe having not the Law (that is, the written Word, publiſhed to them in that formality, which the people of God have, theſe having not the Law) are a Law unto themſelves; which ſhew the work of the Law written in their hearts, their Conſcience alſo bearing witneſs, and their thoughts the mean while accuſing, or elſe excuſing one another. This Light ſhewed thoſe Gentiles ſo far what to do according to the Law, as left them without excuſe, for not doing what it ſhewed. Goſpel Myſteries and matters of Faith are purely of Divine Revelation, but what the moral Law commands or forbids, the light of Nature leads us to do and to forbear.
There is a generation of people grown up and ſpreading amongſt us, who cry up the light within them, with neglect of, if not in oppoſ…tion to the Word written and preached to them. Theſe make a very ill uſe of this notion; For whoſoever bids us look to the light within us, to draw us off from the Word or light without us, erre greatly, and may quickly draw us into the greateſt errors both in Faith and Practiſe. 'Tis dangerous to go or act againſt the light within us, yet if we go or act alwayes by that light alone, we ſhall be in da…kneſs before we are aware. Natural light without Scripture-light, proves a falſe light, and may quickly lead us out of the way, and beſides our duty. Therefore the Prophet, when any ſhould ſay, Seek unto them that have familiar Spirits, &c. doth not ſay, look to the light within you for reſolution, whether ye ſhould hearken to ſuch or no, but to the Law, and to the Teſ…ony: if they ſpeak not according to this w…rd, it is becauſe there is no light in them, (Iſa. 8.20.) If that which is called light within us, ſpeak not according to the light of the Law and Teſtimony without us, there is no true light (or as the Margin hath it) no morning in us; the Day-ſtarre hath not riſen in ſuch hearts, nor do they ſpeak like children of the light. Take heed of ſtriking and ſo ſplitting againſt that Rock; yet certainly there is a light within us that muſt not be reſiſted. The Apoſtle reports that as the ſin of the old Gentiles (Rom. 1.28.) They did not like to retain God in their knowledge; they had a light of God by nature, God was in their knowledge, but they liked not to think of God, but rather thought of the world, and of any vanity, than of God, rather of the creature, than of the Creator; for this cauſe God gave them up to a reprobate mind, foreign.to do thoſe things which are not convenient. They who obey not, who anſwer not the light of Nature in doing good, ſhall be left to the doing of thoſe evills which are againſt the light of Nature. Such were thoſe things which the Apoſtle calls (by a modeſt word) not convenient, or not fitting that duty and decorum, which man as man ſhould carefully and religiouſly obſerve. By which negative expreſſion, Not convenient, he poſitively intends the vileſt evils and debaucheries of Nature, not to be named. And if God were ſo wroth with the Gentiles for not anſwering the common Light of Nature, no marvel if he ſpake ſo dreadfully againſt thoſe that refuſe and oppoſe the Light of the moſt glorious Goſpel (John 3.19.) This is the condemnation, that light is come into the world, and men loved darkneſſe rather than light, becauſe their deeds were evil. Not to anſwer the Light of Conſcience within us rightly informed, much more not to obey the Light of the Goſpel without us, leaves us under condemnation. The Light within man will ſhew him very much what he ought to do, and judge him for not doing it. Thinkeſt thou this to be right? Doth the Principle planted in thee comply with this Poſition?
But what was it that Elihu puts the Queſtion about? You have it in the cloſe of the verſe; That thou ſaidſt, My righteouſneſſe is more than Gods;
Or according to the ſtrictneſſe of the Hebrew, My righteouſneſs is before Gods. The Prepoſition here uſed is often taken comparatively, and hath the ſame ſignification with that (Math. 11.19.) where Chriſt ſaith (as we tranſlate) Wiſdome is juſtified of her Children; that is, Chriſt, or the Doctrine of the Goſpel, the Divine Light that ſhines there, is juſtified, that is approved and declared juſt, by all who are her Children indeed, born not of blood, nor of the will of the fleſh, nor of the will of man, but of God. This is a good and profitable ſence. Though ſtrangers do not, will not juſtifie Wiſdome, yet her Children do and will. Nevertheleſſe that comparative tranſlation, and reading, which ſome contend for, carrieth in it a clear truth alſo, and ſerves to illuſtrate this Text in Job, now under-hand. Wiſdome is juſtified more than her children, or rather than her children, or before her children. That is, more, rather, and before the Scribes and Phariſees, who pretended highly, that they were the children, yea the chief, if not the only children of Wiſdome; and while they made this boaſt, they really reſiſted and oppoſed Jeſus Chriſt, who is wiſdome, and in whom are hid all the treaſures of wiſdome: And therefore how much ſoever the Scribes and Phariſees flattered themſelves in their own opinion, or were applauded, and preferred by others, as children of wiſdome, or as very wiſe men; yet Jeſus Chriſt the true Wiſdome, was juſtified by God, and all good men, more than they, or before, yea infinitely before them; he was juſtified fully, but they not at all. Such a negative ſence Chriſt intends, in that comparative determination, between the Publican and the Phariſee (Luke 18.14.) I tell you, this man went down to his houſe juſtified rather than the other: That is, the Publican went home juſtified rather, or righteous rather, or more righteous than the Phariſee; the proud Phariſee, not being at all juſtified, nor righteous, but in his own eyes. Some Comparatives imply a perfect Negative to the oppoſite party, others only a partial. Such a comparative ſence Elihu intimates in Jobs aſſe…tion of his righteouſneſs. Thou ſaidſt, my righteouſneſſe is more than Gods; Or I am to be juſtified rather than God.
But ſome may ſay, where ſpake Job this? where's the Ch…pter and Verſe? did Job, or could J…b overſhoot himſelf to ſuch a height of blaſphemy?
I anſwer,
Firſt, Some indeed charge Elihu deeply, as if he had feigned all theſe things againſt Job, or formed them up in his own Imagination, rather than grounded them upon any of his aſſertions; but we need not thus wound Elihu, to get a ſalve for Jobs ſore.
Therefore Secondly, I anſwer, that although Job had not ſpoken this in ſo many words, or ſyllabically, yet he had ſpoken that from which Elihu might gather ſuch a ſence, or of which he might make ſuch an interpretation. And therefore he ſeems to ſay at the thi…d verſe, If thou thinkeſt this a falſehood, or too hard a charge, and ſhouldſt deny that thou haſt ſaid, My righteouſneſs is more than Gods; I'le tell thee what thou haſt ſaid, which hath given me ground (I think juſt and ſufficient ground) for this accuſation: Thou haſt ſaid, What advantage will it be unto me? and what profit ſhall I have, if I be cleanſed from my ſin? And is not this to make thy righteouſneſſe more than Gods?
But what righteouſneſſe is here meant?
I anſwer, There is a twofold righteouſneſſe.
Firſt, There is the righteouſneſſe of our perſons, which is either imputed in juſtification, or imparted in ſanctification, (as hath been ſhewed upon ſome other paſſages of Elihu's diſcourſe with Job) This is the righteouſneſſe of our perſons; as juſtified we are righteous, as ſanctified we are alſo righteous. Now when Elihu chargeth Job to ſay that his righteouſneſſe was more than Gods, we are not to underſtand it as if he had ſaid, his perſonal righteouſneſs, in either notion, was more than Gods; for that righteouſneſs which is imputed to our perſons, is indeed the righteouſneſs of God, (Rom. 10.3.) but 'tis not a righteouſneſſe more than Gods. And as for that righteouſneſſe planted in our perſons, how imperfect and mixt with corruption is that, at beſt, in this life? And therefore had Job ſpoken any ſuch words, or had harboured ſuch a thought, it had been blaſphemy at the higheſt rate; and (as one expreſſeth it well) If Job had ſpoken theſe horrible blaſphemies, Si haec horrenda blaſphemia fuiſſet ab eo extorta, Satan certè, non autem Jobus, in hoc certamine victoriam obtinuiſſet. Bez.though extorted from him by utmoſt extremity, and in the greateſt anguiſh of his ſpirit, ſurely Satan had got the day, and triumphed as Victor in this great conflict, not Job. Should the moſt righteous man on Earth, or Angel in Heaven, ſay in ſtrict ſence, My righte…uſneſſe is more than Gods, this ſaying were a charging of God with unrighteouſneſſe, yea (which Satan promiſed himſelf, and told God Job would do, if tryed to the utmoſt) a curſing of God to his face. But as Job abhorred to ſpeak irreverently (though he ſometimes ſpake paſſionately) of God, ſo, that he utterly diſclaimed ſuch thoughts of his own righteouſneſſe, hath appeared fully by his frequent proteſtations againſt all dependance upon, and truſt in any ſelf-righteouſneſſe or perfection, in divers paſſages of this Book.
Secondly, There is a righteouſneſſe of our Cauſe, or of the ſpecial matter in controverſie: In which ſence (I conceive) Judah ſaid of Tamar, (Gen. 38.26.) She hath been more righteous than I. That is, She hath carried this buſineſſe better, and more according to right. And thus we may underſtand Elihu charging Job for ſaying, My righteouſneſſe is more than Gods; that is, my Cauſe is more righteous than his; and to ſay that (which is the moſt moderate ſence) was too great a boldneſſe for any creature, yea a blaſphemy againſt the Creator. Shall man preſume to ſay that God doth not carry things righteouſly with him, or that there is no reaſon why God ſhould deal ſo or ſo with him! But did Job ever affirm his Cauſe more righteous than Gods? I anſwer, not categorically, or directly; But Elihu hearing Job make ſo many complaints, might ſuppoſe he thought there was no reaſon why God ſhould deal with him as he had done, and then he had been more righteous in his Cauſe than God.
The Septuagint read it without any compariſon at all, which makes the meaning much more eaſie; they ſay not, My righteouſneſs is more than Gods, but, I ſhall be found righteous before God, or in the ſight of God. This Job had ſaid, and therefore made ſo many appeals to God.Juſtus ſum ante conſpectum Domini. Sept. I am juſt before God, that is, My cauſe will be found right and juſt in the ſight of God. And as Job had ſaid this often equivalently, ſo once in terms, (Chap. 23.10.) When he hath tryed m…, I ſhall come forth as gold, or appear innocent before God; which he ſpake eſpecially with an eye to thoſe heavy accuſations which his Friends brought againſt him, and laid upon him: And even for this Job might well be condemned of raſhneſſe by Elihu, who aimed at the throwing down of all ſelf-righteouſneſs, at the ſtopping of every mouth, at the eclipſing of all humane glory, in the preſence, and before the brightneſſe of the Moſt Glorious, High and Holy God.
So then, even, this other more favourable reading, which ſpeaketh not comparatively, but poſitively, I am juſt before God, that is,Praepoſitio illa Mom verti poteſta vel ab, ni hunc ſenſum juſtus ſuma Deo, vel juſtificabo cauſam mcam apud Deum. Cajet. I ſhall be juſtified by God, or I doubt not but I ſhall be acquitted, and found right before God, this cannot every way be juſtified: It was Jobs fault and failing, that he was ſo confident God would not (he was farre from ſaying God could not) find fault with him. We may ſee (if we have ſpiritual eyes, or eyes enlightned by the Spirit, ſo many faults in our beſt ſervices, as may make us aſhamed to own them, rather than to boaſt of them before men, much more to bear up our ſelves before God upon them: For (as Eliphaz told Job in the 4th Chapter) God chargeth his Angels with folly, and the beſt of his Saints are unclean before him; therefore that was too much fo: Job to ſay of himſelf, though that's the eaſieſt and moſt charitable Interpretation of what he ſaid, when he ſaid (as the Septuagint render) I ſhall be found righteous before God, or in the ſight of God.
Our Tranſlation is very hard, hardeſt of all, Thou haſt ſaid, my righteouſneſſe is more than Gods; yet this Elihu might gather up conſequentially from what he ſpake in the 19th Chapter, verſ. 6, 7. Behold I cry out of wrong, but I am not heard, I cry aloud, but there is no judgement. As alſo from the paſſage, Chap. 23d verſ. 2d. Even to day is my complaint bitter, my ſtroke is heavier than my groaning: In both places Job ſpeaks as if God had not dealt rightly with him, as if God had been over-ſevere in afflicting him, or as if his complainings were ſhort of his ſufferings. In both or either of which, Job exceeds the bounds both of truth and duty; ſuch extravagant expreſſions, have no apology but his pain, nor can any thing be an Advocate for him, but this, That Satan who was his Tempter, was alſo his Tormenter, and held him ſo long upon the Rack, that he uttered (as himſelf confeſſed, Chap. 42.3.) that which he underſtood not, yea words by which Elihu underſtood that he ſaid in effect, My righteouſneſs is more than Gods.
Note hence, firſt, There is no thought of man further from right, than to think there is any unrighteouſneſs in the dealings of God with man.
Man can hardly do any thing that is juſt, and it is impoſſible God ſhould do any thing that is unjuſt. Let God do what he will, it is right, and he is righteous in doing it: Yea, whatſoever evil God doth to a Job, to any of his good people, he is good to them in doing it (Pſal. 73.1.) Truly God is good to Iſrael, even to ſuch as are of a clean heart, or clean of heart. Not only is God Righteous and Juſt, but Good and Gracious in what he doth: though his diſpenſations are often very ſad, yet they are never unequal; and as the worſt of men ſhall at laſt acknowledge that he is juſt; ſo the beſt of men, a Job, a David, ſhall find and ſee at laſt with joy and thankſgivings, that God hath been good, yea beſt to them (conſidering their ſtate) in his ſoreſt and ſevereſt dealings: For all the paths of the Lord (as wel hard as ſofr, as well thoſe that are ſet with Bryars and Thorns, as thoſe that are ſet with Roſes) are mercy and truth, (mercy as much as truth) unto ſuch as keep his Covenant, and his Teſtimonies, Pſal. 25.10. He that ſhews mercy cannot but ſhew righteouſneſſe to his in all his wayes. As he that doth righteouſneſs, is righteous, (1 John 3.7.) ſo he that is righteouſneſſe, cannot but do righteous things. God is not only righteous, but righteouſneſſe; he is eſſentially righteous, his righteouſneſſe is himſelf: A mans being, and his righteouſneſſe are two things. The man may ſubſiſt without righteouſneſſe (all men by nature, and while nothing but nature, though much ſublimated and refined, if not converted, are unrighteous) but it is as impoſſible for God not to be righteous, as not to be. How can he who is righteous, yea righteouſneſſe it ſelf, but do righteous things in all he doth, in every cauſe, in every proceeding, whether with Perſons, Families, or Nations? Is it not then a moſt unrighteous thing to think or ſay God hath, or can do any unrighteous thing?
Secondly Note, He that complains that God deals over-ſeverely with him, or otherwiſe than is fit, or otherwiſe than he hath deſerved, makes himſelf, as to his Cauſe, more righteous than God.
If we ſay a man deals otherwiſe with us then we have deſerved at his hands, we judge him, as to that action, uneven and unjuſt in his dealings. Surely then, if we think or ſpeak hardly of the hardeſt wayes of God, we ſpeak and think hardly of God himſelf. We cannot think well of God, unleſſe we ſay all that he doth is well done. A thought, that there is but one twig in our rod more than is meet, or fit, or more than is good for us, or to think it abides one minute longer upon our backs, than is meet, or fit, or good for us, is to ſay, Our righteouſneſſe is more than Gods; yea, 'tis to ſay, Our wiſdom is more than Gods, and our mercies are more than the mercies of God. Therefore take heed of ſuch thoughts. Though we cannot ſee the righteouſneſſe of God in his works, yet we muſt ſay his wo…ks are righteous. It can never be right, not only to ſay, Our righteouſneſs is more than Gods, but ſo much as to ſay, Our righteouſneſs is any thing to Gods.
Thirdly Note, What we ſpeak raſhly, may at any time be preſt upon us hardly, and is ſometimes very uncharitably.
It is very uſual with thoſe who accuſe, or oppoſe others, to take things doubtful for certainties, their own conjectures for the aſſertions of their adverſarie, and every thing which hath a likeneſſe to an errour, to be errour. Elihu might have ſpoken more favourably to Job, In diſputando cavendum, ne ex dictis adverſarii per falſam conſequentiam abſurda deducamus, quibus illum gravamus, qua in re hic peccavit Elihu. Piſc.he might have conſtrued his ſayings more candidly than he did: Had he taken Jobs words with a grain of Salt (as we ſpeak) he needed not to have put ſo much Gall and Wormwood into his own: Had he not interpreted Jobs complaints ſtrictly, according to the ſound, or letter, but conſidered them with his ſcope, his aime, and purpoſe in ſpeaking ſo, together with the extream pain of his body, and anguiſh of his ſoul, when he ſpake ſo, he had never given him ſuch cutting anſwers.
But God juſtly, and in much wiſdome, ſharpned the ſpirit of Elihu, to ſpeak cutting words to Job, that Job feeling the ſmart, might be made ſenſible of his errour, and at laſt be brought low, and broken under his hand. Milde words may skin a ſore before 'tis ſearcht to the bottom, and ſo not only retard the Cure, but endanger the Patient. The holy Apoſtle fore-ſeeing the murmurings, quarrels and diſputes which fleſh and blood would make about Election or Predeſtination, doth not go about ſo much to anſwer them by Reaſon, as to repreſſe them by a ſtrong Reproof, and vehement Objurgation, (Rom. 9.20.) Nay, but O man, who art thou that replyeſt againſt God! ſhall the thing formed, ſay to him that formed it, why hast thou made me thus? hath not the Potter power over the Clay? &c. Now as about that unſearchable depth of eternal Election, ſo about preſent dreadful diſpenſations, and providences, our undue reaſonings and tumultuating thoughts of heart, concerning God, breaking our bounds, and forgetting with whom we have to do, or who hath to do with us, call for and deſerve ſharpeſt reproofs; Who are you that reply againſt God! Who are you that think this to be right …h you do, or any thing wrong which God doth? Who are you, that you ſhould preſume to ſay (ſo much as by inference) that your righteouſneſs is more than Gods, or, that it is any thing compared with the righteouſneſs of God!
Thou haſt ſaid, my righteouſneſs is more than Gods.
What Job had ſaid, which might give colour for this accuſation, hath been touched before, in the mention of thoſe Speeches, or Paſſages, forced from him by the greatneſſe of his ſuffering. But Elihu gives it us yet more expreſſely in the next verſe.
Verſ. 3. For thou ſaidſt, What advantage will it be unto thee, and what profit ſhall I have, if I be cleanſed from my ſin?
As if he had ſaid, O Job, If thou ſhouldeſt ask me, when or where thou haſt ſaid, My righteouſneſs is more than Gods? or how can I prove that thou haſt ſaid ſo? I may ſoon anſwer thee, and eaſily prove it thus, thou haſt ſaid, What advantage will it be unto thee? &c. Thou haſt ſpoken as if no good were to be gotten by turning from evill; or that thou ſuffereſt evil, being thy ſelf free, at leaſt turned from doing evil; and that therefore it availeth thee no more that thou art righteous, than if thou wert the greateſt ſinner in the world. So thou haſt ſaid, and in ſaying ſo, thou haſt ſaid what I have charged thee with.
But here the Queſtion may ariſe again, as much about the Proof, as about the Charge. When did Job ſay, What advantage will it be unto me? and what profit ſhall I have, if I be cleanſed from my ſin?
I anſwer, as he ſaid not the former words contained in the Charge directly, they were only a collection raiſed conſequentially by Elihu, ſo he ſaid not theſe words which are the proof of the Charge expreſſely, but by conſequences.
For the clearing of this, we muſt diſtinguiſh of what is meant by profit and advantage, when Elihu ſaith, Thou ſaidſt, What advantage ſhall it be unto thee, and what profit ſhall I have, if I be cleanſed from my ſin? This advantage and profit may be conſidered,
Firſt, As to his eternal well-being and ſalvation; Secondly, as to his preſent eaſe and conſolation. We are not to underſtand it as if Elihu accuſed Job for ſaying, That to be cleanſed from his ſin, would be n… …vantage, no profit as to his eternal eſtate; that had been impious, and an Atheiſtical Speech, croſſing the whole current of Scripture, and overthrowing the very foundation of godlineſſe. Take away eternal reward and puniſhment, and where's Religion? where's either the love or fear of God? His meaning then is, that Job had ſaid, it would be no profit, no boot to him for the preſent, or as to his then condition, if he were cleanſed from his ſin. This Elihu might gather from thoſe two places (Chap. 9.22, 23.) This is one thing, therefore I ſaid it, He deſtroyeth the perfect and the wicked. If the ſcourge ſlay ſuddenly, he will laugh at the tryal of the innocent. As if Elihu had ſaid, Thou canſt not avoid this proof of my firſt Charge; for he that ſaith, God deſtroyeth the perfect and the wicked, that is, the perfect as well as the wicked, ſaith alſo in effect, What profit is it, that I am cleanſed from my ſin? But thou haſt ſaid the former, therefore the latter alſo. Again thou haſt ſaid (Chap. 10.15.) If I be wicked, wo unto me, and if I be righteous, yet will I not lift up my head. I am full of confuſion, therefore ſee thou mine affiiction; weigh thy words, Thou haſt ſaid, Wo to me, if I be wicked, and if I be righteous, (it will not be much better with me) I will not, I dare not lift up my head, my confuſion is ſo great. How great ſoever my innocency is, I have little comfort, or 'tis much-what alike with me, whether I be righteous, or wicked. In theſe places, and by theſe ſpeeches Job ſeems to put little or no difference between the dealings of God with the wicked and the righteous. Once more. Thoſe words (Chap. 9.28, 29, 30.) are of a like import, I am afraid of all my ſorrows, I know that thou wilt not hold me innocent. If I be wicked, why then labour I in vaine? if I waſh my ſelf with ſnow water, and make my hands never ſo clean; yet ſhalt thou plunge me in the ditch, and mine own cloaths ſhall abhorre me. Saying this, thou haſt ſaid, how innocent ſoever I am, I ſhall not be dealt with as an innocent; if I make my ſelf never ſo clean, God will throw me into the ditch, that is, into affliction. From theſe ſpeeches Elihu might charge Job with ſaying, What profit is it (as to my temporal good) that I am cleanſed from ſpiritual evil, my ſin? As for his eternal eſtate, that's not the matter controverted in this book. The ſumme of all amounts to this, If I am cleanſed from my ſin, I may be as great a ſufferer and as hardly dealt with in this world, as if I were altogether unclean. And hence it might be inferred, Surely Job was more righteous than God, becauſe while he laboured to pleaſe God as becometh his people and good ſervants to do, God was pleaſed (inſtead of rewarding him, as he had done many, and promiſed all who do ſo) to afflict him, as he uſeth to do and hath threatned to do to the worſt of evil men, the wicked. Thus thou ha…t ſaid, What advantage, &c.
The word here rendred advantage, ſignifieth gain any way,foreign profuit contulit, utili… commodin fui…. or any thing that is commodious and gainful to us; thou haſt ſaid, What advantage will it be unto thee? Thus he brings in Job putting the queſtion to himſelf, what advantage ſhould he get to himſelf in this life by living a religious or a holy life? As if he had ſaid, Doubtleſs 'tis concluded in thy breaſt, thou ſhalt get none; And to ſtrengthen this thy unbelief, at leaſt to ſhew that thy unbelief in this poynt is very ſtrong, thou haſt ſaid the ſame thing in another dreſs of words a ſecond time; For I have heard thee ſaying thus alſo.
What profit ſhall I have, if I be cleanſed from my ſin?
Job was taxed for a ſaying of the ſame ſcandalous ſenſe (Chap. 34.9.) He hath ſaid, it profiteth a man nothing, that he ſhould delight himſelf with God. There Elihu accuſeth him for affirming in a third perſon, it profiteth a man nothing; and here for queſtioning in his own perſon; What profit ſhall I have?
foreign A radice foreign p…ofuit, utilitatem attulit; hinc Belial mutilis.Some derive the word Belial from this root, ſignifying an unprofitable one, or an unthrift, a man that doth no good, either to himſelf, or others; What profit ſhall I have? what ſhall I get? All the good I ſhall get I may put in my eye, and ſee never the worſe: In a word, I ſhall not mend my condition, if I mend my converſation; ſo it followeth; If I be cleanſed from my ſin.
The words, If I be cleanſed, are not expreſt in the Hebrew Text, but are clea…ly implyed and unde…ſtood; For Job cannot be ſuppoſed to ask this queſtion; What profit ſhall I get by, or from my ſin? that queſtion were nothing to the preſent purpoſe or diſputation. And therefore though all Interpreters do not make this ſupplement, yet all agree, that a ſupplement is to be made: Moſt concur in this, What profit ſhall I have, if I depart from, or forſake my ſin? We ſay, If I be cleanſed from my ſin? As if theſe were Jobs thoughts, this his ſaying, Let me keep my ſin, or not keep my ſin, I ſee I am like to ſuffer. I ſhall ſtill be kept under the rod. That's the plain ſenſe of the words; Elihu chargeth Job with complaining of God, that it would be no advantage to him, … to the eaſe of himſelf from any outward affliction and calamity, how much ſoever he forſook or were cleanſed from his ſin. There are two other readings of this verſe,Nam dixiſti, quid profutura (ſe: juſtitia tua) ſit tibi (item) quid profi…iam: ex ea) magis quam ex peccato meo Piſc. Rab: Sclom: which I ſhall only name, and then give two or three Notes from our own.
Firſt, Thus; Thou hast ſaid, What profit ſhall I have more by it (that is, by my righteouſneſs) than by my ſins: As if his meaning were (which is a very groſſe one) What good ſhall I get by well-doing more than by ill-doing? One of the Rabbins takes in ſtrongly with this comparative expoſition, between thoſe remoteſt moral extreams good and evil, as to his caſe: But I dare not joyn either with the one or other in this interpretation.
Si roges, quid profuturum ſit …ibi, dicens, quid proficerem a ſupplicia mea. Jun:A ſecond gives it thus; If thou demandeſt what may it profit thee, ſaying, What good ſhall I get by further puniſhment or ſuffering?
It hath been ſaid before, that thoſe words, If I be cleanſed, are not found expreſly in the Hebrew Text; And the word in our Tranſlation rendred ſin, ſignifieth alſo puniſhment or ſuffering, which is the fruit or effect of ſin. So that according to this reading, Elihu in theſe words prevents an objection, which Job might take occaſion to make from what he had ſaid, or wiſhed rather, at the 36th verſe of the former Chapter. My deſire is that Job may be tryed unto the end; That is, further afflicted, or afflicted to the utmoſt. Againſt this deſire of Elihu, Job is by him ſuppoſed making his exception, or objection, in this verſe; As if he had ſaid, Why doeſt thou, or what reaſon haſt thou to deſire that I ſhould be yet again tryed by affliction? What, I pray, would that profit me, if I were afflicted yet more and more? Can the ſuffering of evil do me good, or make me better? To this objection, Elihu gives anſwer in the next verſe, and thoſe which follow to the ninth; and he doth it (as the Aſſerter of this Interpretation judgeth) by this Dilemma. Thy afflictions would profit either God or thy ſelf (ſeeing God doth nothing in vaine); but neither thy ſufferings, how grievous ſoever, nor thy doings, how righteous ſoever, can profit God, no more than thy ſins or evil doings can damage God; therefore it remains, that if God afflict thee further, it will be (if thou haſt a heart to improve it) for thy profit.
This reading, and the ſenſe ariſing from it, is much inſiſted on; but as the former is very harſh, ſo I conceive, this latter is very dark and intricate, and grounded upon the ſuppoſition of an objection very remote, or not eaſily to be ſuggeſted in this diſcourſe. And therefore to avoyd both my own and the readers unneceſſary trouble, I ſhall take the Text, as it ſtands in our Tranſlation, and offer ſomewhat for inſtruction from it.
How great ſinfulneſs there is in ſaying, There is no profit in the wayes of God, I have ſhewed at the 21ſt Chap. verſ. 11th, and Chap. 34th verſ. 9. So that referring the Reader thither, I ſhall here give only this Note.
It is very ſinful to ſay, we ſhall get no advantage by leaving ſin.
We may well put the Apoſtles queſtion (Rom. 6.21.) to our ſelves, What fru…t have we in thoſe things whereof we are now aſhamed? What benefit have we got by polluting our ſelves with ſin? But how vaine a queſtion is it to ſay, What profit ſhall I have, if I be cleanſed from my ſin? Elihu chargeth Job with this; yet ſtill remember, he referrs not to his eternal, but temporal condition. And this was Aſaphs or Davids temptation alſo, as to his temporal condition; even he, the one or the other, David or Aſaph ſpake as much in expreſs terms, as Job is here charged with, (Pſal. 73.13.) where complaining of the great tryals and troubles he had been under, and of the proſperity of the wicked; Behold (ſaith he) theſe are the ungodly, who proſper in the world, they increaſe in riches. But how is it with me? Verily I have cleanſed my heart in vaine, and waſhed my hands in innocency; for all the day long have I been plagued, and chaſtned every moment. As if he had ſaid, What have I got by my holineſs, and forſaking of ſin? what have I gained by my ſtricteſt walkings, and abſtainings from the very appearance of evil? Have I not reaſon to conclude, in good earneſt, that I have cleanſed my heart and hands in vaine, ſeeing my ſufferings are not leſsned, though my ſins are, ſeeing my puniſhments are renewed every morning, though I am every morning upon the renewal of my repentance? Thus ſpake the Pſalmiſt in the day of his temptation; and doubtleſs, this day of his Temption had been a day of temptation and provocation to the Lord, (like that of Iſraels in the Wilderneſs, Pſal. 95.7.) had not the Lord come in by his grace, and helped him to bite in his words at the very next verſe; If I ſay, I will ſpeak thus, (if I uſe ſuch, not only uncomely, but wicked language as this, I have cleanſed my heart and hands in vaine) Behold, I ſhould offend againſt the generation of thy children. And when I thought to know this, it was too wonderful for me; that is, it was beyond my skill to reconcile theſe works, theſe providences of God towards me, with his word and promiſes; nor was I any whit leſs at a loſs, how to reconcile the proſperity and flouriſhing condition of wicked men, with thoſe terrible threatnings which the Lord in his Word every where thunders out againſt them. Theſe croſs and intricate diſpenſations puzzel'd me greatly, put my ſoul into a maze; nor could I ſpel their meaning, nor make out the ſenſe of them, Ʋntill I went into the Sanctuary of God, then underſtood I their end; the woful Cataſtrophe, the miſerable end of wicked-men, their ſlippery ſtanding, and their ſudden falling, as both are deſcribed (v. 18, 19, 20.) Then alſo I underſtood the bleſſedneſs of a godly mans eſtate, both now and for ever, in having God his guide and his portion (v. 24, 25, 26.) then I underſtood what profit and advantage comes by cleanſing our ſelves from ſin, though to the eye it appeare not, yea though all appearances ſpeak the contrary. To be cleanſed from, or to remove ſin is profitable and advantagious:
Firſt, As to the removal of Judgement. When we begin cleanſing work, the Lord uſually makes an end of afflicting work. For as one great end of ſending affliction, is to cleanſe us from ſin, (Iſa. 27.9.) By this ſhall the iniquity of Jacob be purged, and this is all the fruit, to take away his ſin; ſo our being clean…ed from ſin is uſually the end of our afflictions. When we are cleanſed from ſin, we are troubled no more, we ſmart no more: ſpeak then, Is it no profit to be cleanſed from ſin, when ſo many, not only perſons, but Nations have been ruin'd, becauſe not cleanſed from ſin? God gave his own people cleanneſs of teeth, (Amos 4.6.) that is, famine or want of bread, becauſe of the uncleanneſs of their hearts, and lives; and is it no profit to be cleanſed from ſin, when for our ſinfull uncleanneſſes God will cleanſe us of all our comforts, even to a morſel of bread? 'Tis therefore a ſpeech both falſe in it ſelf, and highly di…honourable unto God, to ſay, I ſhall have no profit, for ſtill I ſhall ſuffer, though I be cleanſed from my ſin; whereas firſt, there is more profit in being cleanſed from ſin, than in being delivered from ſufferings; and, ſecondly, when once we are cleanſed from ſin, we are in the faireſt way to be cleared from, and ſee an end of all our ſufferings.
Secondly, The more we are cleanſed from ſin, the more communion we have with God, and the more peace from God. Is not this a great profit? a profit beſides the eternal reward? a profit far better than any temporal reward? Will not communion with God ſatisfie us for the loſs of friends, of eſtate, or health? Will not peace with God anſwer all the tribulations we can meet with in this world? If therefore being cleanſed from ſin, we have cloſer communion and ſweeter peace with God, let no man ſay, What profit ſhall I have, if I be cleanſed from my ſin? And, although there ſhould be no preſent profit, or advantage, though no viſible, no nor ſpiritual income, as to preſent comfort, ſhould redound to us in this world, by being cleanſed from ſin, yet remember, it is our profit, and our beſt profit to be cleanſed from ſin, to be emptied of ſin, to mortifie ſin, to deſtroy ſin; if we ſhould have no profit in hand by leaving ſin, yet there is a profit promiſed, that infinitely exceeds all the profits and pleaſures which we can have or hope for by retaining our ſin; ſuch profit and pleaſure, as will abundantly recompence us for all the worldly loſſes we are at, and penitential ſorrows which we paſs thorow in keeping or cleanſing our ſelves from ſin. The Apoſtle rejoyced at the ſorrow of the Corinthians (2 Cor. 7.9.) But is it good to rejoyce at the ſorrow of others? ſhould we not mourn with thoſe that mourn? 'Tis true, we ſhould; yet 'tis good to rejoyce in that ſorrow which doth others good; ſuch was the ſorrow of thoſe Corinthians. The Text is exp…eſs; Now (ſaith St Paul) I rejoyce not that ye were made ſorry, but that ye ſorrowed to repentance, for ye were made ſorry after a godly manner (or according to God) that ye might receive damage by us in nothing. There is then no damage, no hurt by ſuch ſorrow; But comes there any good, any profit by it? yes, much every way; for (as it followeth, v. 10.) godly ſorrow worketh repentance to ſalvation, not to be repented of; that is, greatly to be rejoyced in. What is matter of joy, if ſalvation be not? True repentance for ſin, is repentance to ſalvation: And is there not profit, is there not all profit in that? As there is a Fountain opened (the blood of Chriſt) for ſin and for uncleanneſs (Zech: 13.1.) that is, for waſhing away the uncleanneſs of ſin; ſo there are abundance of bleſſings flowing from that Fountain, to all ſuch as by the actings of Faith and Repentance waſh and are clean.
Thus far of Elihu's firſt charge, and the proof of it, taken from Jobs own ſayings. How he anſwers and refutes thoſe ſayings of Job, will appear in opening the next words.