Exposition of Job 38-42, Commentary on Job · Chapter 40 · Verse 1-2
JOB Chap. 40. Verſ. 1, 2.
1. Moreover, the Lord anſwered Job, and ſaid,
2. Shall he that contendeth with the Almighty, inſtruct him? he that reproveth God, let him anſwer it.
IN the two former Chapters we have heard what the Lord ſaid to Job out of the Whirlwind, with what queſtions he appoſed him about the works of Creation and Providence: To all or any of which Job being unable to make Anſwer, eſpecially to give a preſent and perfect Anſwer, the Lord (it ſeems) gave him ſome little reſpite to recollect himſelf, in expectation of his Anſwer; but finding him ſilent, proceeds in this Chapter, to urge him yet further upon the whole matter, for an Anſwer; yea, the Lord having ſaid all this to him, …ſets it home upon him with this ſharp reprehenſion.
Moreover, the Lord anſwered Job, and ſaid, ſhall he, &c.
As if he had ſaid, O Job, hadſt thou diligently conſidered my work of Creation in making, and my work of Providence in governing this whole world, even the motions of the leaſt and moſt inferiour Creatures therein contained; ſurely thou hadſt never ventured to think what thou haſt uttered, and now thou canſt not but ſee how unduly thou haſt complained of my proceedings with thee; nor canſt thou be unconvinced how unable thou art to enter into the ſecrets of my Counſel, for as much as the cauſes of many leſſer and common things in the world are ſecrets unto thee, and ſuch as exceed the reach of thy underſtanding. Thus we may conceive the Lord at once ſpeaking to, and ſeverely reprehending Job, in the words which follow.
Verſe 2. Shall he that contendeth with the Almighty inſtruct him?
Shall he, or can he, ſurely he ſhall not, ſurely he cannot. There are ſeveral readings of this former part of the verſe; I ſhall only name four, and then come to the explication of the words as they lie in our Tranſlation.
Ra…bi David.Firſt, The words are rendered thus, Is it wiſdom or learning to contend with the Almighty? This reading puts the latter words firſt. Is it wiſdom or inſtruction, or is that man well inſtructed, or well in his wits, who contends with the Almighty? The ſenſe of that reading is plain, and the improvement of it might be very uſeful: for indeed theſe two are utterly repugnant and contrariant,Non eſt, ille eruditus, neque bene obſequens divinae diſciplinae, qui deo caſtiganti obſtre…it & litem intendit. Vatabl. To contend with God, and to be wiſe; to contend with God, and to ſhew our ſelves well taught. That man hath not received inſtruction either by or about divine correction, who mutters or quarrels at God correcting him: For how wiſe ſoever he is in his own eyes, he ſhews himſelf a very fool, at leaſt, as to that point or attempt, very fooliſh. So then 'tis a great truth which this reading holds forth, Is it wiſdom, is it learning, to contend with the Almighty? Whoſoever doth ſo, erres in doing ſo, and will at laſt both ſee and feel his errour by ſad experiences.
Secondly thus, Should he be inſtructed who contends with the Almighty? This Tranſlation may have a double interpretation. Firſt, Surely that man deſerves not to be inſtructed, but corrected, who contends with the Almighty; he deſerves not to be taught, but to be puniſhed. Should he be taught that contends with the Almighty? Doubtleſs onelyonly, as Gideon taught the men of Succoth, (Judg. 8.16.) with briars and thorns of the wilderneſs; that is, with ſevereſt chaſtiſements. Secondly, Should he be inſtructed, that contends with the Almighty? That is, is a learner a competent match for God? is one that needs inſtruction and teaching, fit to take up the bucklers and enter the field of diſpute with God? He had need to be a Maſter, not a Scholar; a Teacher, not a Learner, that undertakes to deal wi…h God. That man had need be skilled and well furniſhed, he had n…ed be (as …e ſpeak) his Crafts-maſter (and all little enough, yea all too little) who contends with the Almighty.
Thirdly, The word which we render to inſtruct, Numquid contendet cum omnipotente, quem ille caſtigat? Lavat.ſignifies alſo to correct: taking it ſo, the Text is thus rendred, Shall he contend with the Almighty, whom he corrects; or, Shall a man corrected by or under the correcting hand of the Almighty, contend with him? Shall any give God words for his blows, or expoſtulate the matter with him? No man may (with ſuch a ſpirit) ſay unto God, What doſt thou? whatſoever he ſuffers; nor may any man be diſpleaſed with what God doth, whatſoever he is pleaſed to do either with himſelf or others.
Laſtly (which was hinted in the ſecond) Doth not contending with the Almighty deſerve chaſtening? Certainly it doth; or, Is not chaſtening due to contending (that is, to contenders) with God? Nonne contentioni cum deo caſtigatio, upple, debetur?Doubtleſs it is. He that will contend with God, though but in words, is worthy of no anſwer nor ſatisfaction but in blows. Every one of theſe Tranſlations hath a fairneſs in it, as alſo with the Hebrew Text; but I ſhall inſiſt upon our own reading only, and give you ſome few notes from that.
Shall he that contendeth with the Almighty, inſtruct him?
There is a twofold contending.
Firſt, By force and ſtrength of arm, or ſtrength of arms. We cannot ſuppoſe the Lord ſpeaking here of ſuch a Contention. There were a ſort of robuſtious men, Giants, of old,foreign. called fighters with God; and many profane Atheiſts have blaſphemouſly ſet themſelves againſt heaven, as if they would pull God from his Throne. Such as theſe are not the Contenders with God here intended; Job was far from being a man of that ſpirit.
Secondly,Qui offert ſe diſputaturum cum eo. Aqu. There is a contending with God by force of Argument, or by reaſonings. This I conceive is here meant; Job was often found in theſe contendings with God. But ſhall any think to logick it with God? to enter a diſpute with God? to argue with or reply upon him, as the Apoſtle ſpeaks (Rom. 9.20.) O man, who art thou that replieſt against God? Arguing and replying are a kind of contending, and this is of two ſorts;
Firſt, With the Word of God, declaring what God would have us do, or what God would have us believe. Thus many contend with God, even as many as ſubmit not to his Word. This is a common quarrel, whether the Word of God or mans will ſhall ſtand, whether the Law of God or the luſts of men ſhall carry it, and bear the ſway. The Apoſtle is expreſs in it (Rom. 8.7, 8.) The carnal mind is enmity againſt God; and if ſo, then it contendeth with God, for enmity will be contending; and what kind of contending is there meant, appears in the next words, it is not ſubject to the law of God, neither indeed can be. Every natural man, till ſubdued and conquered by grace, is contending with the Word of God; he ſubmits not to what God would have him do, nor to what God would have him believe; he will not form either his faith or his life as God would have him. Infinite are the Contentions of man with God in this notion; but neither is this the contending here aimed at, and I would ſpeak to no more than is directly to the ſcope of the Text. Therefore
Secondly, There is a contending with the works of God, or with what God himſelf hath done or is doing. Thus alſo there are many Contenders with God in the world, and this is the Contention here ſpoken of; a Contention about the works of God, what God either hath done or is doing. All the debate which Job had with God, was about his dealings with him. God had laid him low, and ſtript him naked; God had broken his eſtate, and filled his body full of ſores and pains; God had wounded his ſpirit, and filled his ſoul with gall and wormwood; God had with-drawn hiimſelf or his comforts from him, and his friends were againſt him, or at beſt, but miſerable comforters were they all: Now though he was a patient man, yet under theſe preſſures he often broke out into impatient ſpeeches. Thus Job contended with the Almighty, Moreover the Lord anſwered Job, and ſaid; ſhall he that contendeth with the Almighty (about what he is doing) Inſtruct him?
Shall he have the better of him, and be able to teach him, or put him in a better way than he is in? Shall he give God the rule, the law how to guide the world more equally in general, or him in particular. Whether the Contention lieth about the providence of God to the whole world, or any Nation, family, or perſon, it comes under the ſame queſtion, Shall he that contendeth with the Almighty inſtruct him? That is, Can he direct God to do and order things better, or put them into a righter or more equitable courſe than they are diſpoſed in? No, he cannot. Who is the pleader (ſaith Mr. Broughton) that will inſtruct the Omnipotent? let him come forth and try his skill. Thus the Lord (yet in a tender and fatherly way) derides the folly of Job, who would needs attempt (upon the matter) to teach him who is perfect in knowledge, and to over-rule his decrees and determinations, who is not only, The Lord Chief Juſtice of all the World, but Juſtice it ſelf, and the ſole rule of it. Shall he that contendeth with the Almighty inſtruct him?
Hence obſerve; Firſt, There is a ſpirit in man, in weak ſinful man, ready to contend with the Almighty God.
The queſtion in the Text may be reſolved into this poſition, There are Contenders with God. There are Contenders with the Word of God (as was ſhewed before) There are Contenders alſo with the Works of God, or with God about his Works, as I ſhall ſhew further now; and this will ſoon appear, if we do but compare the 4th verſe of the 51th Pſalme, with the 4th verſe of Rom. 3. In the Pſalme David made Confeſſion of his ſin, of that ſpecial enormous ſin Adultery, with the Murder that followed it. Againſt thee onelyonly have I ſinned, and done this evil in thy ſight, that thou m…ghtest be juſtified when thou ſpeakest, and clear when thou judgest. As if David had ſaid, I humbly confeſſe my ſin, my adultery and my murder; that when-ever the Lord ſhall bring any chaſtiſement upon my perſon or upon my family, when ever he ſhall afflict me or mine greatly, he may be juſtified in ſo doing; or that all the world may ſee that God had great reaſon to correct me, and ſo juſtifie him in it. For ſome poſſibly may ſay, with wonder, at the hearing of it, What! the Lord correct David? ſuch a man as David? ſo holy a man as David? ſo juſt and upright a man as David? Yes, and the Lord is juſt in doing it; and D…vid confeſſed his ſin; that God might be juſtified when he ſhould ſpeak terrible things, and be cleared when he ſhould judge, that is correct and afflict him terribly; as the word is uſed (1 Cor. 11.31.) If we would judge our ſelves, we ſhould not be judged, that is, we ſhould not be chaſtened, as 'tis expounded (verſ. 32.) When we are judged (ſaith the Apoſtle there) we are chaſtened of the Lord, that we ſhould not be condemned with the world. Now thoſe words ſpoken by David, are applied by the Apoſtle (Rom. 3.4) to vindicate the honour of God againſt all aſperſions whatſoever, in his proceeding with man; Let God be true, and every man a liar, as it is written; that thou mighteſt be juſtified in thy ſayings, and mighteſt overcome when thou art judged. In the Pſalme the words are active, That thou mayest be clear when thou judgest. But St. Paul following, as I remember, the Septuagint, renders them paſſively, That thou mayest overcome when thou art judged. As if he had ſaid, Some take upon them to judge God (they who judge him, contend with him) that is, they judge and paſſe ſentence upon his works; now (ſaith the Apoſtle) Let God be true, and every man a liar, that thou mighteſt be juſtified in thy ſayings, and mighteſt overcome when thou art judged; that is, that all men may ſee and ſay thou art righteous, though thou afflicteſt the godly (for they ſin) and though thou condemneſt the wicked, for they ſin and repent not of their ſins.
Theſe two Scriptures conſidered either apart, or compared together (beſides many more which might be called into this ſervice) are a clear proof that there are Contenders with God about his works. Yet poſſibly ſome may ſay, ſurely there are none to be found ſo bold and preſumptuous; What contend with God?
I anſwer, Firſt, There are ſome who do it very openly, avowedly, and with a bare face; they ſtick not to ſpeak their diſ-ſatisfaction concerning the works of God, and belch out blaſphemy againſt what he hath done, or is doing in the world. Such doubtleſſe were they, of whom it is ſaid (Iſa. 8.21.) They ſhall paſſe through it hardly beſtead and hungry; and it ſhall come to paſſe, that when they be hungry, they ſhall fret themſelves, and curſe their King and their God, and look upward; not in faith and patience, as they who in ſuch extremities call earneſtly and humbly upon God, but in paſſion and vexation, as they who wickedly curſe God, and depart from him. Such alſo are they ſpoken of (Rev. 16.9.) who being ſcorched with great heat at the pouring out of the fourth vial upon the Sun, blaſphemed the Name of God, who had power over thoſe plagues, and repented not, to give him glory.
Secondly, I anſwer, There are many who do this ſecretly, or within their teeth; they bite in their words, yet 'tis the language of their hearts in tumultuating thoughts, ariſing and working there about the works of God: and thus a good man, a Job (who was a good man of the firſt form) may be found contending with the works of God. Any diſcontent with the works of God, is a degree of contending with God about them. Any ſecret riſing of heart againſt what God doth, is, in this ſence, a ſtriving with God; yea our being not fully pleaſed and ſatisfied with what God doth, is in ſome ſenſe a contending with God: And if all this be to contend with God, how many are there that contend with God! and who almoſt is there that doth not? Who can ſay in this thing, my heart is clean? Who can ſay, but at one time or other, he hath contended with God. Remember, when we would have things after our mind and mode, when we are not free to comply with the will of God, this is to contend with God. There are two Caſes, as to the common ſtate of the world, in which the hearts even of good men, are very apt to riſe againſt the work of God.
Firſt, When they ſee the wicked proſper, and carry all before them in the world; then they are ready to ſay, Why doth God ſuffer this? Jeremiah had much adoe to keep his heart from contending with God in this caſe (Jer. 12.1.) And David could hardly keep his from it (Pſal. 73.2, 3.) As for me, my feet were almoſt gone, my ſteps had well nigh ſlipt; for I was envious at the fooliſh, when I ſaw the proſperity of the wicked. And for this he befooled himſelf (verſ. 22.) So fooliſh was I, and ignorant; I was as a beaſt before thee. Thus David was, and many more have been offended at the work of God, in giving good to bad men; and that's the firſt Caſe.
Secondly, When good men are vexed, oppreſſed, and trodden under feet, as mire in the ſtreets; what riſings of heart, and what unſatisfiedneſs of ſpirit is there in many good men! In both theſe Caſes there is much contending with God, though in both, our hearts (upon many accounts) ſhould acquieſce and reſt in the will of God; who, in the former, doth not declare himſelf a friend to evil men; nor doth he in the latter, declare himſelf an enemy to thoſe who are good.
But ſeeing there is a ſpirit in man, even to contend with God; let us watch our ſelves in this thing, that ſuch thoughts riſe not: or let us carefully ſuppreſs them as ſoon as they are riſen. It is good for us, and our duty, to keep down the Contendings of our hearts with men, for we are very apt to be out with one another. 'Tis ſad to ſee breaches, the fruit of heart-burnings, between man and man. But much more ſhould we keep down thoſe contendings, yea q…ench the firſt ſparkes which may kindle heart-burnings about the works of God, for they may ſoon come to be Contendings with him. For the cloſe of thi… point, take theſe four Conſiderations, which may move all ſorts of men to watch their hearts againſt Contendings with God, whether as to his dealings in the world, or with themſelves.
Firſt, Remember, Whatſoever the Lord doth, he may do; for he is an abſolutely ſovereign Lord, and therefore not to be contended with about any thing he doth, becauſe no way accountable for any thing he doth, as hath been ſhewed upon ſeveral occaſions offered in opening this Book. He is Lord of our being, and hath given to all life, breath, and all things, as the Apoſtle told the ſuperſtitious Athenians (Acts 17.25.) and may not he do what he will to all beings, in whom all have their being; and who hath given all things to all which concern that being? He is our Maker, and hath not the potter power over the clay, to do what he will with it? Hath not the Creator power over the creature, to diſpoſe of it as he pleaſeth? (Iſa. 45.9.) Let the potſheard ſtrive with the potſheards of the earth. If any will be ſtriving, let them ſtrive with their like; potſheards with potſheards, not potſheards with the potter, to whom they are ſo unlike. The Lord uſed no other a…gument but this to quiet all (Pſal. 46.10.) Be ſtill, and know that I am God; remember that, and you will either not begin, or quickly have done contending with God: Yet in that Pſalm the Lord is repreſented making moſt dreadful work, Come, behold the works of the Lord, what deſolations he hath made on the earth. Though God make that which was as a garden, to become a deſolate wilderneſs, yet contend not with him; be ſtill, and know that he is God.
Secondly, Remember whatſoever work the Lord makes in the world, it is all righteous work…; there is nothing amiſs in it. He is a rock (ſaid Moſes, Deut. 32.4.) His work is perfect, for all his wayes are judgements (not as judgements are oppoſed to mercies, but to injuſtice, as it followeth in that verſe) a God of truth, and without iniquity, juſt and right is he. To this David gives witneſs (Pſal. 145.17.) The Lord is righteous in all his wayes, and holy in all his works. Not only is he righteous and holy in this and that way or work, but in all his wayes and works; in wayes of judgement as well as in wayes of mercy, in wayes of deſtruction as well as in wayes of ſalvation. He is righteous in pulling down as well as in building up, in rooting up as well as in planting. Now if there be a righteouſneſs in all the wayes and works of God, who ſhall contend with him about any of his wayes or works?
Thirdly, All the works of God have an infinite wiſdom in them; they are done wiſely, even in exacteſt wiſdom; and ſhall we fools contend with him, who is not onelyonly a wiſe God, but the God onelyonly wiſe (Rom. 16.27.) and all whoſe works are done in, and according to the Idea or platforme of his own infinite and eternal wiſdom. The fooliſhneſs of God (ſaith the Apoſtle, 1 Cor. 1.25.) is wiſer than men; that is, the wiſeſt men are meer fools to God; or that work of God, which ſome men call fooliſhneſs, is infinitely more wiſely done, than the wiſeſt work that the wiſeſt men in the world ever did, or can do, with all their wiſdome.
Fourthly, Let all that fear and love God, eſpecially, take heed of contending with God about any of his works; for God is good to all ſuch in all his works, and all his works are good to ſuch. Shall any contend with God about that which is for their own good? Not onelyonly are thoſe works of God good to ſuch which are good in themſelves, that is, which we call good, being favourable providences, and for our comfort and ſupport in this world; but even thoſe works of God which we call croſs providences, or providences which bring the Croſſe with them, are all good to ſuch, even to all them that love God; and are the called according to his purpoſe (Rom. 8.28.) Shall they contend with God about any thing, who hear and may be aſſured, that he hath an intendment of good to them in all things? (Pſal. 73.1.) Truly God is good to Iſrael; that is, though he afflicts them, and the Cup be very bitter which he gives them to drink, yet he is good to them. Or thus, Truly God, not the world (or though the world be not) is good to Iſrael. Once more, we may take the Pſalmiſt thus, Truly God is good to Iſrael, not ſo (as to them) to the world, though (as it followeth in the Pſalme) they enjoy never ſo much worldly good.
Theſe Conſiderations may perſwade all not to contend with God about his works, to which I ſhall adde onelyonly this counſel. If the works of God are grievous to us at any time, let us go the right way to work in our Contendings with him. For I do not urge this point, as if we ſhould ſit ſtill, and let the Lord alone (as he ſeemingly ſaid to Moſes, Exod. 32.10.) when he dealeth out hard and grievous things to us. There is a contending with God by ſupplication and prayer, by mourning and humiliation; this becomes us when the works of God are hard, when they are breaking, deſolating, ſcattering, and afflictive towards us. Take heed of diſcontent with providence, yet wreſtle and contend earneſtly with God by prayer, when providences go hard with you, or with the whole Iſrael of God. Moſes in a holy manner aſſaulted God and contended with him in that caſe, and therefore the Lord ſaid to him (in the place laſt mentioned) Let me alone, as we ſay to a man that contends and ſtrives with us, Let me alone. Moſes was contending with the Lord about that diſpenſation, but it was in a gracious way: and ſo may we, yea ſo muſt we. The Lord expects prayer in all ſuch caſes, which if it be (as it ought to be) earneſt and fervent, is a ſtriving, a contending with him, very pleaſing and acceptable to him. When the providences of God were grievous to Jacob, and he feared they might be much more grievous to him, the Text ſaith he wreſtled with the Angel; but how was that? the Prophet Hoſea tells us (Chap. 12.4.) it was by weeping and making ſupplication. The Apoſtle uſeth the ſame expreſſion (Rom. 15.30.) I beſeech you brethren, that you ſtrive together with me in your prayers to God for me; that is, let you and I ſet our ſhoulders to it, wreſtling with God in the actings of faith for mercy. This is a dutiful contending with God, a bleſſed ſtriving with God; Let us ſtrive ſo, and we ſhall (as Jacob did) prevail with God, and obtain the bleſſing. We may warrantably and confidently venture upon this contention with God; as for any other, take heed of it, ſo bear it, why ſhould we meddle to our hurt, as the King of Iſrael cautioned the King of Judah, when he would needs be contending with him (2 Kings 14.10.) The Lord may contend with us, and he will when we give him cauſe; yet he hath aſſured his people that he will not contend for ever, nor be alwayes wroth (Iſa. 57.16.) But we muſt humble our ſelves under his mighty hand alwayes (as the Apoſtle directs, 1 Pet. 5.6.) and not contend with him at all, unleſſe in the ſenſe and way laſt opened. It is as much our duty to let God do what he will, what he pleaſeth with us, patiently, as to do readily whatſoever his will and pleaſure is.
Secondly, In that the Text ſaith, ſhall he that contendeth with the Almighty inſtruct him?
Obſerve; They who contend with God, or are diſcontent with the works of God, ſeem to themſelves able to inſtruct and teach God.
That's the thing at the bottom which the Lord would convince Job of. Diſcontented perſons ſeem to ſay unto God, they could put things into a better way, if they had the handling of them; or that they could model the government of the world more equally, if it were in their hands. Such is the pride and ſinfulneſs, or the ſinful pride of mans heart, that he thinks himſelf able to inſtruct God, and teach him to mend his work. Some have been ſo arrogant and preſumptuous, as to ſay, they could have mended ſome things in the natural fabrick of the world, had they been the contrivers of it; and many have ſaid, at leaſt in their hearts (where the fool ſaith there is no God) that they could mend the providential fabrick or courſe of it. Beware of theſe preſumptions. Remember, it is our duty to be inſtructed by God, to receive inſtruction from God. Wo to thoſe who would give him inſtruction (Job 22.22.) Acquaint thy ſelf now with him, and receive the law at his mouth, that is, the rule of all thy actions, but do not give the law to him. No man hath mo…e need of inſtruction than he who thinks he can give inſtruction to God. It is ſaid proverbially, when we ſee an inferior, much more a ſmatterer in any Art or Science, offer to controule a perfect Artiſt; What, A Sow or a Swine teach Minerva! Sus minervam.how much more may we ſay ſo of the moſt learned, that controule God or contend with him about his works! The works of God of every kind are ſo exact in every kind, that it is impoſſible to find any real defect or redundancy in them. To go about to mend them, is to marr them; to alter them, were to deface them. Thoſe things which men call or count the blemiſhes of Gods works, are the true beauty of them; and what they contend with him about, is the commendation of them, and the glory of his workmanſhip. And as at laſt Jeſus Chriſt will Preſent the whole body of believers, or the perſons of all that believe, to himſelf a glorious Church, not having ſpot or wrinkle, or any ſuch thing (Eph. 5.27.) ſo he will at laſt repreſent the providences of God, or his works of providence, both in the Church and all over the world, without ſpot or wrinkle, or any ſuch thing. Only here will be the difference, the Church will be preſented not having ſpot or wrinkle, or any ſuch thing (ſhe hath had her ſpots and wrinkles, and many ſuch things) But the works of God ſhall then be repreſented, as never having had any ſpot or wrinkle, or any ſuch thing; that is, then it ſhall be made appear, that they were always without ſpot or wrinkle, altogether juſt, righteous and perfect.
Further, From the whole ſentence, in that here we have an intimation of mans contending with God, and preſuming to inſtruct him, take theſe two inferences from it.
Firſt; There is much pride in the heart of man.
There would never be any contending with God, were there not much pride in the heart of man; For (Prov. 13.10.) only by pride cometh contention: If ſo, then, where no pride is, there is no contention. There are indeed ſeveral other occaſions of contention; ſome out of covetouſneſs, others out of malice, contend with their neighbours, yet all may be reſolved into this, the pride of mans heart; pride bears part with all the occaſions and cauſes of contention. It ſhould be matter of great humiliation to us, that our hearts are proud at all; but that they riſe even to ſuch a hight of pride as produceth contention, and trying Maſteries (as it were) with God himſelf, how ſhould that humble us. And if to contend with man, our equal, be a ſymptome of pride, what is it to contend with God, who is infinitely above all men!
Secondly, Take this Inference from it.
There is a great deal of folly bound up in the heart of man.
If man were not vain and fooliſh? he would not willingly do any thing, that ſhould have the leaſt ſignification of a contention with God, much leſs that which can ſignifie nothing elſe. Solomon ſaith, fools will be medling; it is higheſt folly to be thus medling with Gods matters. Again, it is a ſufficient proof of our ignorance and folly, to attempt (in any way) to inſtruct God or teach him, either what to do or how to do, either when to do or in what meaſure to do, or towards whom to do any of his works; but they who are unſatisfied with the works of God, and in that ſenſe contend with him about them, make an attempt always in ſome of theſe reſpects, ſometimes in all of them, to inſtruct and teach him: Is not their folly manifeſt to all men, who are not as fooliſh as themſelves? Shall he that contendeth with the Almighty inſtruct him?
He that reproveth God let him anſwer it.
This ſecond part of the verſe is of near alliance to the former. Contending with God, is indeed a reproving of God: Theſe two Acts expound each other yet more diſtinctly, to reprove ſuppoſeth,
Firſt, The finding of a fault.
Secondly, A rebuke given for that fault. There muſt be a fault found, elſe we cannot juſtly reprove;Qui vult Deum arſuere, aut cum Deo diſputare, reſpondeat ad unum aliquod eorum, quae in medium attuli…. Druſ. and a fault being found we may juſtly rebuke the fault. So then, to reprove God implies a finding of a fault with Gods works, and then a kind of rebuking God for that fault; and if all this be in a reproof, rhen to reprove God for any of his works, is a daring work indeed. I grant the word rendred reprove may be taken in a milder ſence, He that argueth or pleadeth with God; Our reading hightens the ſenſe of the Hebrew word, or takes it in the higheſt ſenſe, he that reproveth God Let him anſwer it.
That is;
Firſt, Let him anſwer the former queſtion, whether he be able to inſtruct God or no, or (according to the other reading) whether he doth not deſerve puniſhment for contending with God?
Secondly, Let him anſwer it, that is, let him anſwer all thoſe queſtions propoſed in the two former Chapters. As if God had ſaid, Job, thou haſt reproved my works, yet canſt not anſwer my queſtions. So Maſter Broughton carrieth the ſenſe; Let the reprover (ſaith he) of the puiſſant ſpeak to any one of theſe things.
Thirdly, Let him anſwer it, that is, let him anſwer for ſo doing, let him bear his puniſhment. There is a two-fold anſwering; Firſt. A Logical anſwering. Secondly, A Forinſecal anſwering. Or there is an anſwer in Schools, and an anſwer in Courts.
And anſwer in Logick is made three ways. Firſt, By denying. Secondly, By granting. Thirdly, By diſtinguiſhing or limmitting the propoſition and matter propoſed. Logicians in Schools anſwer by denying, or by granting, or by diſtinguiſhing. The diſtinguiſher grants ſomewhat, and denies the reſt.
An anſwer in Law, if the matter be criminal, is made by pleading guilty or not guilty to the Inditement. If the matter be civil, to anſwer, is to ſhew our right, to take off the charge, or defend our title. There is alſo an anſwering in Law by ſubmitting, and that two ways. Firſt, By ſubmitting to the mercy of the Court. Secondly, To the penalty of the Law.
Now, when the Lord ſaith in the Text, Let him anſwer it; I conceive we may take it not only in a Logical ſenſe, let him anſwer it (if he can) by reaſoning, but in a Court ſenſe, let him anſwer it by bearing the penalty of his raſhneſs and folly; as we ſay to one that hath wrong'd us, It ſhall coſt you dear, you ſhall anſwer it: I conceive (as was ſaid) we may underſtand it here both ways. Let him that reproves God anſwer it, either as a diſputant in Schools, or as a defendant in Courts of Law; and if he cannot anſwer it as a Logician, by giving a reaſon for what he hath done, he ſhall certainly anſwer it in Court, by undergoing the penalty of the Law, for what he hath done.
Some tranſlate thus, He that argues with or reproves God, ought to anſwer it; that is, he muſt not think it enough to put in a charge or to give a reproof, but he muſt make it good. He that reproveth a man ought to give a ground of his reproof; how much more he that reproveth God! The Text concludes it ſhould be ſo, yea, that it ſhall be ſo. He that reproveth God let him anſwer it.
Hence note, Firſt; 'Tis dangerous, 'tis at our peril, to find fault with what God doth.
He that doth ſo, muſt and ſhall anſwer it; there's no avoiding it. There are two ſorts of reproving which are our duty. Firſt, The reproving of other men, when we have an opportunity and a call (Levit. 19.17. Gal. 6.1.) As all they who reprove God ſhall anſwer it; ſo many ſhall anſwer it, becauſe they have not reproved men. Secondly, It is a duty to reprove our ſelves, and a great point of wiſdom to ſee what is reproveable in our ſelves. Many are quick-ſighted at finding faults in others, but very blind as to finding out their own. I may adde, it is both a great duty, and a ſign of much grace, meekly to take and receive a reproof from others▪ Now, as it is our duty to take a reproof from others, when we have failed, and to ſee our own faults and reprove our ſelves for them; as alſo wiſely to reprove others for the faults we ſee in them, ſo it is our ſin, danger and peril, to reprove God, in whom there is no fault, nor can be. And if any ſay, we never had a thought of reproving God, know, if you find fault with the works of God, you reprove God; to find fault with what God hath done to you, or your relations, is to reprove God, and this you muſt anſwer, or anſwer for it.Nemo in officina audet reprehendere fabrum; & audet homo in hoc mundo reprehendere Deum? Auguſt. in Pſal. 145. Will a Maſter in any Art, endure that an ignorant perſon ſhould find fault with his work? how then will the Lord take it, if men ſhall come into his great ſhop, the world, and find fault with this and that, and the other work of his? There is no temptation that Satan our great enemy doth more follow us with, than this, even to make us find fault with the works of God. There are theſe two things about which Satan labours much; Firſt, to keep us from finding out the faults of our own works, which are almoſt nothing elſe but faults. Satan would perſwade us that we have done all well, when we have done that which is altogether evil, or ſtark naught for the matter of it, and how doth he hinder us from ſeeing our faults, in the manner of our doing good works! he would not ſuffer us to have the leaſt ſuſpicion that we may have done evilly, while we have been doing good. Secondly, Satans great buſineſs is to put us upon finding faults (where none are) in Gods works. Almoſt all the murmurings of the ſons of men, ariſe from this miſconceit in man, that there is ſomewhat amiſs in the works of God towards them, or that he hath not dealt well and wiſely with them. This falſe and blaſphemous principle Satan would plant and water in the hearts of all men, as he did (to the overthrow of mankind) in the heart of the firſt man: This, this is his work; and he hath got a great victory over that ſoul, who either ſees not the faults of his own works, or finds fault with the works of God.
Further, theſe words, Let him anſwer it, may imply the Lords gentleneſs and mildneſs in ſpeaking to Job. The Lord doth not thunder againſt him, but ſaith, come let me ſee what you can anſwer, let me hear what you can ſay in favour of your ſelf, either to ſhew the equity of what you have ſaid in reproving me, or any iniquity in what I have done in afflicting you; I give you free leave to ſpeak for your ſelf. Some inſiſt much upon this ſenſe, and it may yield us this note; God is very gracious in condeſcending to man.
He is willing we ſhould anſwer for our ſelves, and do our beſt to clear our ſelves, when we have done our works amiſs, or have ſpoken amiſs of his.