Exposition of Job 35-37, Exposition on Job · Chapter 36 · Verses 22-23
JOB, Chap. 36. Verſ. 22, 23.
22. Behold, God exalteth by his power: who teacheth like him?
23. Who hath enjoyned him his way? or who can ſay, thou haſt wrought iniquity?
IN theſe two verſes Elihu proſecuteth the admonition which he had given Job in the 21 verſe, to take heed of uttering any thing raſhly concerning Gods dealings with him, or, of chooſing iniquity rather than affliction: And he preſſeth the admonition by two great arguments.
Firſt, From the power and wiſdome of God, in the 22th verſe; Behold, God exalteth by his power: who teacheth like him?
Secondly, He urgeth it by an argument taken from the ſoveraignty of God, as alſo from his moſt exact Juſtice, (v. 23.) Who hath enjoyned him his way? or who can ſay, thou haſt wrought iniquity? As if he had ſaid, Take heed how thou accuſeſt the Juſtice of God in any of his dealings with thee: If God be of ſuch power, of ſuch wiſdome, of ſuch ſoveraignty; of ſuch integrity, then conſider well what thou ſpeakest, yea what thou thinkeſt of God; beware thou ſpeakeſt not a word, nor conceivest a thought amiſs of him. Conſider, I ſay, God himſelf, his wayes, and works, thoroughly, and thou wilt conclude with me, That though many in the world have great power, and have left the markes of it in many places, and upon many perſons; yet none like God, either, firſt, in doing his own work, or ſecondly, in directing or teaching us how to do ours.
So that Elihu by this report and commendation of the power and wiſdome of God, ſeems to comfort Job in the aſſurance or hope of better things,Ecce, deus excelſus in fortitudine ſua. Vulg: foreign excelſus eſt, intranſitive ſumi poteſt; attollit robur ſuum, i. e. rob…re ſuo excelſus eſt. if he would hearken to and accept his counſel; for as God had mightily afflicted and broken him, ſo he was as mighty to heal thoſe breaches, and deliver him; he only waited to ſee him in a better frame, that he might be gracious, (Iſa. 30.18.) That's the general ſum of the words.
Verſ. 22. Behold, God exalteth by his power.
Some read, God is high in his own power; that carrieth Elihu's reaſon ſtrongly in it, God is exalted in his power above all others; and therefore it is no way ſutable or conſentaneous unto reaſon, that the greater power ſhould be queſtioned, much leſs condemned of injuſtice by the leſſer power: There muſt be a parity, a coordination, or a co-equality at leaſt, if not a ſuperiority, where judgement is given. That's a great truth, God is exalted in his own power.
David (Pſal. 21.13.) turns it into a prayer, or wiſh, Be thou exalted, O Lord, in thine own ſtrength. He makes a like prayer, (Pſal. 108.5.) The Lord in other places declareth himſelf p… remptorily in it, (Pſal. 46.10.) Be ſtill, and know that I am God; I will be exalted among the Heathen, I will be exalted in the Earth. It ſhall be ſo whether men will or will not; whether men will or no, God will be exalted, becauſe he is exalted in his own power, not in any derived power, or power given him from the creature, Men or Angels. The power which God puts forth in his works exalt him, or ſhew him to be a great, a mighty God. Behold, God is exalted by his own power.
But we tranſlate the Text (and ſo I conceive it more fitly ſutes the ſcope of Elihu) as expreſſing an act of God towards others; Behold, God exalteth by his power. So Mr Broughton; Mark, the Omnipotent ſets up by his ſtrength.
Behold:
(As hath been ſhewed) is a note both of attention and admiration.
God.
The ſtrong God, the potent, the omnipotent God, who is able to overcome all difficulties, Exalteth;
foreign Elevare, exaltare, corroborare, ſtabilem & inconcuſſum reddere.The word which we render to exalt, ſignifieth to ſet in an inacceſſible height, or to exalt ve…y high; and not only ſo, but to eſtabliſh in that exaltation, yea ſo to confirme and corroborate him that is ſet up in ſuch a height, that no power is able to moleſt, trouble, or afflict him; and therefore a word coming from this root ſignifieth a fortified Caſtle or Tower; ſuch places, if any, are exalted and lifted up on high. Behold, God exalteth; As if Elihu had ſaid, God is not only exalted in himſelf, he is not only lifted up beyond the reach of all creature-annoyances, but he is able to lift up others; and he doth actually exalt his when he pleaſeth, beyond the reach of all danger, beyond the hurtfull power of thoſe who hate them, and therefore have a mind to hurt them. God is ſo exalted above others, that he can exalt others alſo. He exalteth by His Power;
He hath the power in himſelf. The word which we render power, ſignifieth,
Firſt, That might and ſtrength which is corporal, the might and ſtrength of the body.
Secondly, Inward might and ſtrength, whether acquired or infuſed, the might of the mind, wiſdome and pollicy.
Thirdly, Civil might and power, honour and riches. Whatever maketh a man ſtrong, comes under the notion of this word; and every way, in all the Notions of power, God is exalted. He exalteth by his power.
But ſeeing 'tis barely aſſerted (He exalteth by his power) nothing being expreſſed, it may be queſtioned, whom doth he exalt? or what doth he exalt? I anſwer, Foraſmuch as the Scripture leaveth it at large, and undetermined, we may apply this aſſertion to any, either thing or perſon. God exalteth whom he pleaſeth, and what he pleaſeth. VVe may take it diſtinctly theſe five wayes.
Firſt, He exalteth Himſelf by his power; that is, he exalteth his own Name and Glory, which is neareſt to him, yea, as himſelf.
Secondly, He exalteth every work which he will undertake and engage upon: He doth not only lay the Foundation of his work, and rear up the VValls a little way, but he exalteth by his power till he hath ſet up the Head-ſtone of his work (as the Prophet Zechariah ſpeaketh, Chap. 4.7.) all that love and fear him ſhouting and crying, Grace, Grace, to it. He exalteth his works of Providence, as once he did his work of Creation, to full perfection.
Thirdly, The Lord exalteth thoſe that fear him, for they are moſt properly his Favourites; and whom ſhould he exalt but thoſe whom he favoureth? All the worldly exaltations of evill men, are but depreſſions and abaſements, compared with thoſe exaltations and advancements which God intendeth for all that fear him; and ſome he exalteth much in this VVorld.
Fourthly, and more ſpecially, He exalteth by his power (ſuch Job then was) thoſe that are caſt down by the oppreſſing power of men, even the poor, and thoſe that have no help. Thou art he (ſaith David, Pſal. 9.13.) that lifteſt me up (or exalteſt me) from the gates of death. When I am periſhing, when I am ready to be ſwallowed up with death, when I am at the greateſt loſs, even as to life it ſelf, then thou lifteſt me up, thou lifteſt me up from the very gates of death. Again, (Pſal. 18.48.) He delivereth me from mine enemies, yea thou lifteſt me up above thoſe that riſe up againſt me: When they are caſting me down, God is exalting and raiſing me up. And if God will raiſe up, who can keep down?
Fifthly, We may take the words in this general ſenſe; Whoſoever is exalted in this world, God exalteth him. The Sparrow cannot fall to the ground, nor the leaſt thing or perſon be lifted from the ground, but by the hand of God. As he exalteth ſome in a way of ſpecial favour, ſo he exalteth the worſt of men in a way of common providence: As none can be exalted if he ſay, no; God is able to put a barr or a ſtop to any mans exaltation; ſo he can exalt whom he will, and none are able to put a barr or a ſtop to their exaltation. Behold, God exalteth by his power.
Hence Note; God is able to exalt any perſon, how low ſoever brought, how much ſoever deſpiſed.
Elihu ſpake this purpoſely to Job, who was in a low condition, brought (as it were) to the very gates of death; and he makes this large deſcription of the power of God in exalting thoſe that are caſt down, purpoſely to comfort Job, to erect his ſpirit, and cheare his heart, with a bleſſed confidence, that how much ſoever he was at preſent under-foot, or under-hatches, yet he might hope for better things, even to be lifted up, if he humbled himſelf under the mighty hand of God. (Pſal. 9.9.) The Lord will be a refuge, (the word in the Text anſwers this) or an high place, for the oppreſſed. Places of refuge are uſually high places, and therefore the ſame Hebrew word ſignifieth both an high place and a place of refuge, (Pſal. 107.41.) He ſetteth the poor on high from affliction, and maketh him families like a flock. The Prophet (Iſa. 33.16.) Having ſpoken of the man that walketh in his integrity, tels us how it ſhall be with him, He ſhall dwell on high; The word is, He ſhall dwell in the high places, that is, he ſhall dwell in God, who is moſt high, for evermore; God will exalt him even to as much ſafety, as himſelf is in; his place of defence ſhall be the munition of Rocks; bread ſhall be given him, Particeps erit divinae faelicitatis, at que conſors tecti a… ntonſ…c.his water ſhall be ſure; He ſhall be houſed with God, yea houſed in God, he ſhall be fed by God, he ſhall lodge under his roof, and ſit (as it were) at his Table, he ſhall have bread enough, and water enough, and both ſure enough.
And if the Lord exalteth thus by his power, let none be diſcouraged in their afflictions and caſtings down. The Lord alone is ſufficient, yea all ſufficient; and he exalteth not only by his will, that is, he hath not only a will to exalt, but he exalteth by his power, that is, he hath power enough to exalt whom he will. What power ſoever is in the creature, 'tis the Lords power; 'tis a ſtream from his Ocean, and when the Lord is pleaſed to remove all power from the creature, he hath a ſufficient reſerve of power in himſelf, or in his own hand, by which he can command deliverance, yea exaltation. Therefore do not ſpeak either deſpondingly or▪ deſparingly, as if all hope were gone, when at any time all humane power is gone; for God exalteth by his (own) power; and as it followeth in the Text, Who teacheth like him?
As if Elihu had ſaid, God is not good only at acting, but he is good at inſtructing, and he is beſt at both. He is beſt or beyond all in power; He is beſt or beyond all in wiſdome and underſtanding, and therefore who teacheth like him?
At the 15th verſe of this Chapter, we have the ſubſtance of what is here aſſerted, and ſo upon the matter, 'tis but the ſame thing repeated; there it is, He delivereth the poor: here, He exalteth by his power; There 'tis ſaid, He openeth their ear to inſtruction; here, Who teacheth like him? The words are a divine chalenge, Who teacheth like him? B ing forth the man, bring forth the Angel that can. The word which here we tender, to teach, in its firſt ſenſe ſignifieth to caſt a Dart, Javelin, or Stone. It ſignifieth alſo to raine, Verbum foreign commune ad pluviam, et ad d…ctrinam, vel legem, qua perfunditur et excolitur animus ad fr…ctus bonorum operum. foreignand ſo the raine which fals from heaven, becauſe that is as it were, caſt from the clouds to the earth. Hence by a Metaphor it ſignifieth to teach or inſtruct, becauſe holy doct…ine or inſtruction cometh down like raine from heaven upon the minds and hearts of thoſe that are taught. My doctrine ſhall diſtill as the dew, and my ſpeech ſhall drop as the raine, ſaid Moſes (Deut. 32.1.) And hence the whole Law of God is expreſſed by a word in the Hebrew coming from this roote, that being powred down from heaven in ſhowres of doctrine to make men fruitfull in every good word and work. In anſwer to which, ſome tranſlate this latter part of the verſe,Nullus ei ſimilu in Legiſlatoribus. Vulg: There is no Law-giver like unto him. Who is a Law-giver like him? or there is no Law-giver like him. To give Law, or to be a Law-giver, is more than barely to be a teacher, though he that teacheth, doth alſo (in a ſenſe) give Lawes.
Here, I conceive, we take the fitteſt and moſt ſuitable ſignification of the word, when we render it by teaching, Who teacheth like him? As if he had ſaid, None can teach like God, and therefore ſurely none can teach him how to governe the world, or to diſpoſe of any mans perſon or condition, as thou, O Job, haſt raſhly or overboldly done; for while thou haſt complained ſo much and ſo often of his dealings with thee, thou haſt (upon the matter) attempted to teach him. But, Who teacheth like him? Where ſhall we find any able to give inſtruction, and apply doctrine like God? God is exalted infinitely in power, and yet he condeſcends to be a teacher, or an inſtructer; God doth not ſtand upon his power only, he ſaith not, I have power to do what I will, I can force all men to my will, or break them if they will not, but he inſt…ucts and perſwades, he labours to allure the ſoul into a right underſtanding of his will, and ſubmiſſion to it. Who teacheth like him?
Hence note; Firſt, The great goodneſs of God: that he who hath all power to command, ſhould yet vouchſafe to inſtruct; that he who is the Judge, will alſo be the Teacher of his People.
This is the great P…omiſe in the Covenant of grace, They ſhall be all taught of God (John 6.45.) Some things may be known by the light of nature, of which knowledge God is the Author, in the ſame ſenſe, as he is of all natural Powers and faculties. But here Eli…, intends a ſpiritual knowledge, both of God and of our ſelves, or a teaching of divine things by divine chaſtenings, both with reſpect to what we ſhould do and deſire, as alſo with reſpect to what we ſhould ſhun and avoid, which is the work of God alone by his grace and Spirit. Thus David ſhews how God is teaching while he is chaſtening (Pſal. 99.12.) Bleſſed is the man whom thou chaſteneſt, O Lord, and teacheſt out of thy Law. God teacheth, Firſt, by his Word, (that's his ordinary way of teaching) Secondly, he teacheth by his Works; and thoſe both the workes of Creation and of Providence, and by thoſe, whether workes of Mercy or of Judgement: By all theſe meanes God teacheth. But that which Elihu chiefly aimeth at in this place (ſpeaking to afflicted Job) is his teaching by affliction, Who teacheth like him? As if he had ſaid, God doth not lay his hand upon thee by affliction, only to make thee ſmart, but to make thee wiſe; he is inſtructing thee while he is afflicting thee. Further, as God teacheth by his Word and by his Works, ſo he teacheth moſt eminently by his Spirit, who alone maketh the teaching both of his Word and of his Works effectual upon the hearts of the hearers and beholders. Many are taught, but none to purpoſe, without the Spirit. Who teacheth like him?
Note Secondly; God is no ordinary teacher; The teachings of God are above all other teachings; There is no teacher to be compared with God.
Elihu doth not ſay, Who teacheth beſides God? There are many other teachers, but there is not one who teacheth like him. Some may ſay, wherein doth the excellency of divine teaching lie? how hath that the ſupereminence above all other teachings? Take the anſwer briefly in ſeven words.
Firſt, none teacheth ſo plainly and clearly as God. The teachings of men are but dark and obſcure to the teachings of God. Chriſt ſaid (John 16.26.) I ſhall no more ſpeak unto you in parables, but I ſhall ſhew you plainly of the Father. God ſpeaks by his Word and Spirit to the loweſt and meaneſt underſtanding.
Secondly, none teacheth like God; that is, ſo mildly, ſo moderately, ſo condeſcendingly to the condition and capacity of thoſe with whom he hath to do. Chriſt ſaid (John 16.12.) I have many things to ſay unto you, but ye cannot bear them now; and therefore I will not ſay them now, I will not bu…den you beyond your ſtrength. I know what leſſons, what inſtructions you are fit for, and I will give you only theſe and no mo…e, till ye are better prepared to receive them; I will give you only milk becauſe ye are children, and ſo not able to digeſt-ſt ong meat.
Thirdly, none teacketh like God, ſo patien…ly and meekly. There is nothing doth more provoke the paſſion of a teacher, than the untowardneſs and dulneſs of thoſe that are taught. It was a very good Rule given by one of the Ancients, he that will teach children, muſt in a manner be a child; He muſt conſider what they are, and forme himſelf to their condition, elſe ſhe will never have the patience to teach them. O with what patience doth the infinite and only wiſe God teach his children! (Iſa. 28.9, 10.) He giveth line upon line, and precept upon precept, here a little and there a little. Here is the patience of God; He doth not ſay, if ye cannot take it now, I will teach you no more; No, ſaith God, I will give precept upon precept, and line upon line; though former precepts have not been received, yet I will give you more, here a little and there a little, ye ſhall have another little to the former little. God was forty yeares tutoring and teaching the Iſraelites in the wilderneſs, to fit them for the poſſeſſion of Canaan. Theſe three yeares, ſaith Chriſt, have I come looking for fruit, and all that while he was teaching them, to make them fruitfull; nor was he haſty then, but upon the in…erceſſion of the vineyard-dreſſer, waited one year more. O the patience of God in teaching!
Fourthly, none teacheth like him, that is, ſo conſtantly and continually; He teacheth, and he is alwayes teaching; there is no hour, no moment, but one way or other God is reaching; By every thing we hear, or have to do with, in the wayes of his providence, he is teaching us. B ſides, how conſtant is God in teaching us formally, as 'tis ſaid, in the Prophet (Jer. 35.14, 15.) I have ſent unto you all my ſervants the prophets, riſing up early, and ſending them: As if the Lord did beſtir himſelf in the mo…ning, to ſend our teachers betimes. He ſoweth his ſeed in the morning, and in the evening he doth not with hold his hand, as he requireth us to do in all ſorts of duty, whether of charity and righteouſneſs, towards our n…ighbour, or, of piety and holy worſhip towards himſelf (Eccl. 11.6.)
Fifthly, none teacheth like him, that is, ſo truly, ſo unerringly. While men teach they ſometimes miſ-teach, while they lead, they often miſ-lead; they teach error for truth, and unſafe doctrine for ſound; they build wood, hay and ſtubble, in ſtead of gold, ſilver, precious ſtone, upon that ſure foundation Jeſus Chriſt (1 Cor. 3.12.) The beſt, the wiſeſt, and moſt knowing men may erre; only God knoweth the full compaſs of all myſteries, yea he is Truth; therefore his teachings are moſt true.
Sixthly, none teacheth like him; that is, ſo authoritatively. Men teach in the name and authority of God; but God teacheth in his own name and authority. The Lord giveth Authentity to his own word. If the Lord hath ſaid it, that's warrant enough to receive it and believe it. When Chriſt preached, the people wondered at his doctrine (Mat. 7.29.) For he taught them as one having authority, and not as the Scribes; that is, there went forth a mighty command with the word of Jeſus Chriſt; He did not, as I may ſay, beg attention and ſubmiſſion to his doctrine, but exact it upon them, and draw it from them. Where God teacheth, he commandeth, his word worketh mightily; when he ſpeaketh, all muſt hear at their peril. Wh…e Princes give the rule and publiſh their Laws, ſubjects muſt hear and obe…, or ſuffer for not obeying: How much more where God gives the Rule, and publiſheth his Law!
Seventhly, who teacheth like him? that is, ſo effectually, ſo efficatiouſly. As God hath authority to charge his teachings upon us at our peril to receive them, ſo he hath a power to work our hearts to the receiving of them. Who teacheth thus like God? The M…iſters of Chriſt teach in the authority of God, and charge all to receive what they ſay in his Name, but they cannot give an effect to the charge (Iſa. 48.17.) He teacheth to profit. One tranſlation ſaith, He teacheth things profitable. But that is a lean rendring, for ſo doth every Miniſter that teacheth as he ought; but our rendring carrieth the efficacy of the word of God in it, He teacheth to profit; that is, he can make the dulleſt Scholar learn, he can make the moſt ſtubborn heart to ſubmit. Chriſt ſpeaking of this great work of God in teaching, ſaith (John 6.45.) No man cometh unto me, except the Father draw him. What is that drawing? It is this teaching, as ye may ſee (verſ. 45.) Every one therefore that hath heard and learned of the Father, cometh unto me. That is, every one whom the Father hath vouchſafed to teach and inſtruct, that man cometh to me, that is, he believeth and obeyeth the Goſpel, and ſubmitteth both in judgment and practiſe. Every one that hath heard and learned of the Father cometh to me: There is not one whom God hath undertaken to teach, that doth miſcarry. (Iſa. 32.4.) The heart of the raſh ſhall underſtand knowledge; or, the heart of the haſty. Now haſty and raſh perſons, are heady and inconſiderate perſons, and therefore none of the wiſeſt; they uſually have little judgment or diſcretion, who are much in paſſion; but God can make the heart of the raſh to underſtand knowledge; that is, he can make them underſtand and know things aright, who ſeem moſt uncapable of, and are naturally at the greateſt diſtance from a rightneſs of knowledge and underſtanding.
To cloſe the Point, take theſe inferences from the who I.
Firſt, If God be ſuch a teacher, then ſtay not in the bare teachings of men. What are the teachings of men to the teachings of God? Though you ſhould have an Angel from heaven to ſpeak to you, yet ſtay not in his teachings, wait for the teachings of God. Till ye are taught of God ye never learn to purpoſe. Set your ſelves, not only as in Gods preſence, but as under his Spirit, to be taught; wait for the moving of the Spirit in every ordinance, as they did for the Angels moving of the waters, who lay at the poole of Betheſda for healing (Joh. 5.4.)
Secondly, Seeing God teacheth thus paramount, ſeeing none teach like him, then ſubmit to his teaching. Do not queſtion any of his rules of life or doctrines of faith, they are all righteous and full of divine truth; you cannot do amiſs if you do, nor believe amiſs if you believe, no, nor miſs of bleſſedneſs in doing and believing, what he hath taught.
Thirdly, Then appear as they who are taught of God.
You will ſay, How, or when doth it appear, that we are or have been taught of God? I ſhall anſwer that query in four things.
Firſt, If you are or have been taught of God, his teaching unteacheh or emptyeth you, & that in a threefold reſpect. Firſt, of your own carnal principles. The great buſineſs of divine teaching, is to unteach, to take men off from their own Will and Reaſon, from their own Rules, as alſo from thoſe Cuſtomes which they have received by tradition from their fathers. If you would appear as taught of God, you muſt lay down all theſe. The teachings of grace empty the ſoul of what it hath taken up by Nature. Secondly, the teachings of God empty the ſoul of all ſelf-righteouſneſs. If ye be taught of God ye will be nothing in your ſelves. Paul, before the teachings of God came, had confidence in the fleſh, and boaſted in his own righteouſneſs; but when he was taught of God, he threw off all thoſe. Thirdly, If ye are taught of God, that will certainly unteach and empty you of all unrighteouſneſs. The Apoſtle ſpeakes fully to that (Epheſ. 4.20, 21.) Ye have not ſo learned Chriſt, if ſo be that ye have been taught as the truth is in Jeſus. If ye have been divinely taught, then this teaching hath emptyed you of the old man; as of all ſelf-righteouſneſs ſo of all unrighteouſneſs towards others. It is impoſſible any ſhould take in the teachings of God, and yet hold any ſinfull practiſings.
Secondly, divine teachings, as they empty and unteach the ſoul, ſo they keep it very humble. Knowledg endangers us naturally to high thoughts of our ſelves, and hath a tendency in it to p…ide (1 Cor. 8.1.) Knowledge puffeth up, but charity edifieth. Take knowledge barely as received of men, even the knowledge of divine things (for ye may have a humane knowledge of divine things) this uſually makes the heart ſwell; but the knowledge we have from the teachings of God, makes us humble, it will cauſe us to cry out (as the Prophet did, when the Lord appeared and let out a more than ordinary manifeſtation of his glory, (Iſa. 6.5.) we are undone. It was ſo with Job, when the Lord had ſchooled him, and made himſelf more fully known to him th…n ever before, he preſen…ly cried out (Chap. 41.5) I have hea…d of thee by the hearing of the ear, but now mine eye ſeeth thee; wherefore I abhor my ſelf in duſt and aſhes. Nothing keeps the ſoul ſo humble as the teachings of God. Where we ſee any proud of what they have learned, it is an argument that either they were never taught of God, or, that as yet they have not underſtood his teachings.
Thirdly, The teachings of God do not only empty and humble the ſoul, but they transform the ſoul, and change it into another thing than it was, as to its ſtate and qualities: The teachings of God change not only our manners but our very natures; they not only give a light to the Underſtanding, but a newneſs to the Will, new Affections, new Deſires. This is it which the Apoſtle calls the new creature (2 Cor. 5.17.) and that this creature is wrought to its higheſt perfection by the teachings of God, he ſheweth (2 Cor. 3.18.) We all with open face, beholding as in a glaſs, the glory of the Lord, are changed into the ſame image from glory to glory, as by the Spirit of the Lord. The glaſs wherein we have this ſight of the glory of God, is chiefly the Word. The glory into which we are changed by thoſe ſights, is our conformity to that holineſs which ſhineth in the Word. And this change is twofold; Firſt, from ſin to grace, which is a degree of glory. Secondly, from glory to glory, that is, from a high to a higher, and at laſt to the higheſt degree of grace. Look what the Word is, and calleth us to be, that are we when taught according to the truth of the word, by the power and Spirit of God.
Fourthly, The teachings of God confirm the ſoul in that which is taught, or we have learned. If God teach any divine leſſon, that will ſtick. We receive many leſſons from men, and let them ſlip, as the Apoſtles word is (Heb. 2.1.) Doctrine taught us of God ſettles upon us, we hold the ſubſtance of it, and hold forth the fruit or power of it in every ſeaſon of our lives: yea, if trouble or perſecution ariſe for the truth, they who are taught of God will hold it faſt, though they let go all they have in this world for it. If God teach us the doctrine of Free Grace, how we are juſtified by the righteouſneſs of Jeſus Chriſt, without our own works; If God teach us the doctrine of pure Worſhip, how he is to be ſerved, and honoured according to his own will, without the Traditions of men, (as Chriſt ſpake (Mat. 15.9.) If (I ſay) God teach us theſe, or any other ſaving truths, we cannot but hold them: whereas they who have received them from men will part with them on the account of man. Only that which God hath taught us abideth with us, and that no man can take from us. Men may take the life of ſuch a one from him, which God hath given him, but they cannot take the truth from him which God hath taught him. What God teacheth, is written, as it were, with a pen of iron and the point of a diamond, it is graven upon the tables of the heart for ever. Thus we may in ſome meaſure diſcern who are taught of God; and ſeeing they who are taught of him, are ſo taught, we may very well inſiſt upon Elihu's chalenge; Who teacheth like him? And as there is no teacher like God, ſo neither is there any ruler like God; this alſo is taught us by Elihu, as a matter out of queſtion, while in the next verſe he proceeds to make more queſtions, or two queſtions more.
Verſ. 23. Who hath enjoyned him his way?foreign Pro jubere. or who can ſay, thou hast wrought iniquity?
This verſe holds out two things. Firſt, the ſoveraignty; Secondly, the integrity of God. God is ſupream in power, and he is righteous in the uſe of his power, and therefore, O Job, thou haſt much forgotten both thy ſelf and him, in making ſo many complaints about thy condition, which is indeed to enjoyn God his way, or preſcribe to him how he ſhall govern the world. And ſeeing no man hath enjoyned God his way, who can queſtion him about it, what way ſoever he is pleaſed to take, either with whole Nations, or with any of the ſons of men.
Who hath enjoyned him his way, or, viſited him?
No man hath, no man can, enjoyn him his way. God hath no viſitors over him. Mr. Broughton renders, Who gave him charge over his wayes. Like that, Chap. 34.13.
The way of God is any courſe which himſelf taketh, either in governing the world in general, or any perſon in particular; who ſhall inſtruct him about either what or how he ſhall do, whom he ſhall ſpare, whom he ſhall puniſh, whoſe heart he ſhall ſoften, whoſe he ſhall harden, whom he ſhall ſave, whom he ſhall deſtroy, how he ſhall teach, which way he ſhall lead; in a word, how he ſhall adminiſter juſtice and order any of his matters? all muſt be bound to and by his Lawes, he cannot be bound to or by the lawes and preſcripts of any, either in works of Judgment or of Mercy, either in doing good to and for man, or in dealing out of evil. Further,
Who hath enjoyned him his way? By the way of God we may underſtand both the actions of God themſelves, as alſo the reaſons moving him to thoſe actions. As if Elihu had ſaid, Who hath taught God what to do? Who hath, or who can direct him what to do? Who may be ſo bold with God, who is the ſoveraign Lord over all the earth, thus to enjoyn him his way?
Hence note; God is the firſt mover of all that himſelf doth;
No man hath ſhewed him or enjoyned him his way. He is the fountain of light, he ſeeth what to do; who hath been his counſellor? (1 Cor. 2.16.) that is, no man hath, or may inſtruct him (Iſa. 40.13. Rom. 11.34.) Again, he is the fountain of power; none hath authority to direct him, he is above all; as he needs not the counſel of any, ſo he receiveth the rule from none. I have had occaſion more than once in the proceſs of this Book, to ſay ſomewhat of the ſoveraignty of God over all creatures, and therefore only remind it here, Who hath enjoyned him his way?
Or who can ſay, thou haſt wrought iniquity?
The world is full of iniquity, but in God there is none at all. As God is not obliged to give any men an account of his works, ſo no man can find any, the leaſt, real fault or defect in any of them; and if his works do not appear ſo to us now, yet at laſt they will appear to all without any ſhadow of iniquity. Samuel called together the Iſraelites, and demanded (1 Sam. 12.3.) Whoſe oxe have I taken? &c. Whom have I defrauded? &c. Come charge me, witneſs againſt me; who can ſay, I have wrought iniquity? It was much, and a rare thing for Samuel to carry it ſo juſtly, that none could challenge him; but when all the world ſhall be ſummoned before God, he will be able to put the queſtion, Who of all the ſons of men, can ſay, I have wrought iniquity? None can ſay it, but with utmoſt impudency and higheſt blaſphemy. It is impoſſible for God to work iniquity; not only is his Command, but his Will totally againſt it. What-ever God works is according to his own Will, and his Will is the Rule of Righteouſneſs; therefore he can do no iniquity. There is no iniqui y in acting or working according to the Law. If men act according to their will, they uſually act iniquity, becauſe their will is no… a Law, and 'tis ſeldome conformed to the Law. The will of no man is ſo right, or ſo fixed in the right, as to be received fo… a Law. But ſeeing what-ever God doth, he doth it according to his o…n Will, and his Will is the righteous Rule of all things, therefore all muſt be right which he doth: Who-ever took him tripping in his dealings? Who can ſay, he bath wrought iniquity?
But why doth Elihu ſpeak thus to Job? Had he ever ſaid that God works iniquity?
I anſwer, He had not. Yet becauſe he thought God might have done better by good men, or have given out that which was more ſuitable to their eſtate, than ſuch continual ſorrows and afflictions as he endured, therefore this ſaying is deſervedly imputed to him. For, it would have become Job, and doth every man, to ſay, that is beſt done which God do…h, and that he hath choſen or pitched upon the beſt, and moſt proper meanes of doing his own choiſeſt ſervants good, even when 'tis worſt with them in the world, or, when he afflicts them with the greateſt evils; For, Who can (then) ſay, he hath wrought iniquity?
Hence obſerve; Firſt, The infinite purity of God, as alſo his love to righteouſneſs and juſtice;
Who, though he be ſo abſolute in power, that none can call him in queſtion (none can enjoyn him his way, and therefore none can queſtion him for his way) yet he is ſo perfect in righteouſneſs, that no fault can be found in him, nor any error in his way. Though the Lord hath power to do what he will, yet he hath no will to do wrong with his power. The Lord neither doth nor can do wrong to thoſe who have, to their power, continually wronged him. And indeed, he that hath all power in his hand, can have nothing but right in his heart. How few are there in power (though their way be injoyned to them, though they have power meerly by commiſſion, from ſuperior powers, though their power be ſuch as they are to give an account of, yet, I ſay, how few are there in power) who do not much iniquity, who do not, either for want of better information, or, of a better conſcience, oppreſs, grieve and afflict thoſe that have to do with them, or are ſubject to them! God may do what he will, yet will do nothing but what is right. How infinitely then is God to be exalted in his truth and righteouſneſs! And thus the word of truth exalts him (Deut. 32.4. 2 Chr. 19.7. Rom 9.14.) There is no unevenneſs, much leſs aberration in any of the ways of God, he never trod awry, nor took a falſe ſtep; Who can ſay unto him (without great iniquity) thou haſt wrought iniquity.
Hence we may infer;
If God works no iniquity in any of his wayes, whether in his general or ſpecial providences, Then,
All ought to ſit down quietly under the workes of God. Though he bring never ſo great judgments upon nations, he doth them no wrong; though he break his people in the place of dragons, and cover them with the ſhadow of death, he doth them no wrong; Though he ſell his own people for nought, yet he doth them no wrong. All which, and ſeveral other grievances, the Church ſadly bemoans (Pſal. 44.) yet without raiſing the leaſt duſt, concerning the juſtice of God, or giving the leaſt intimation of iniquity in thoſe ſeveral ſad and ſevere wayes.
Secondly, We ſhould not only ſit down quietly under all the diſpenſations of God, as having no iniquity in them, but exalt the righteouſneſs of God in all his diſpenſations, as mingled alſo, & ſprinkled with mercy. Though we cannot ſee the righteouſneſs of God in ſome of them, yet we muſt believe he is not only ſo, but merciful in all of them; though the day be dark, & we cannot diſcern how this or that ſu es with the righteouſnes, much leſs with the goodneſs and mercy of …od, yet ſit down we ought in this faith, that both this and that is righteous, yea, that God is good to Iſrael, in the one and in the other. When the prophet was about to touch upon that ſtring, he firſt laid down this principle as unqueſtionable (Jer. 12.1.) Righteous art thou, O Lord, yet give me leave to plead with thee about thy Judgments: Why doth the way of the wicked proſper? Why is it thus in the world? I take the boldneſs to put theſe queſtions, O Lord, yet I make no queſtion but thou art righteous, O Lord. It becomes all the ſons of men to reſt patiently under the darkeſt providences of God. And let us all, not only not charg God fooliſhly, but exalt him highly, and cry up both his righteouſneſs and kindneſs towards all his people; For who can ſay to God, thou haſt wrought iniquity? Having in ſeveral other paſſages of this book, met with this matter alſo, I here briefly paſs it over.