Exposition of Job, Exposition of Job · Chapter 13
CHAP. XIII.
In this Chapter, Job goeth on with his Replie; wherein (as was marked in the entry to Chap. 12.) he, firſt, makes uſe of his former Doctrine, Chap. 12, 13, &c. to ſhew his knowledge, and what cauſe he had to decline them; to ver. 13. 2. He quits them, and addreſſes himſelf to complaine to God, ver. 13-20. 3. He enters upon his complaint, ver. 21-28. But I ſhall follow it in this order. 1. He concludes his former diſcourſe, clearing himſelfe from the imputation of ignorance, ver. 1.2. 2. He appeals from them to God, or, quits them and betakes himſelf to God, to have his cauſe debated; which he avowes to be his deſire, ver. 3. and gives reaſons for it. Some whereof are taken from their carriage in the debate with him; Namely, That they were ignorant, erroneous, and unskilful, in their dealing with him ver. 4. and ſo had, to better purpoſe, held their peace, ver. 5. And, That (which he wiſheth they would remark, ver. 6.) they were ſinfully partial in their diſcourſes upon the matter debated betwixt God and him, ver. 7.8. Which was nothing elſe but a mocking of God, as they might feel to their hurt, ver. 9. For God would certainly reprove them for their partiality; ver. 10. And as God was too excellent, to be thus injured by them; ſo they were too weak a partie, to endure the juſt diſpleaſure of ſo excellent a Lord, ver. 11.12. Other Reaſons are taken from the thing it ſelf, or from the lawfullneſs of debating his cauſe with God. For he profeſſeth that, if they would let him alone, he will plead his cauſe with God at his peril, ver. 13. Seeing this his attempt flowed not from deſpair, ver. 14, but from grounds of confidence and the conſcience of his integrity, befall him what will, ver. 15. being aſſured that God will be his ſalvation, which is far from the condition of the hypocrite, ver. 16. and therefore he deſires they would let him ſpeak, being confident that God would approve of him. ver. 17.18. And as he is confident of his cauſe; So his greife would cruſh him, if he got not eaſe by ſpeaking, ver. 19. 3. Having thus pleaded in defence of his reſolution, he enters upon his complaint and debating of the matter with God. And, having premitted a caution concerning what he deſires of God, previous to the debate, ver. 20, 21, 22. He expoſtulates that God ſhould deal ſo ſharply with him, an innocent and righteous man, ver. 23.24. and ſhould thus cruſh a weak creature, ver. 25, as he purſued him, ver. 26.27. till he was unable to ſubſiſt under his hand, ver. 28.
Verſ. 1. Lo, mine eye hath ſeen all this, mine ear hath heard and underſtood it.
2. What ye know, the ſame do I know alſo, I am not inferiour unto you.
IN theſe verſes Job draws a concluſion from his former diſcourſe, concerning Gods Power and Wiſdom; whereby he vindicates himſelf from the imputation of ignorance wh…ch had been caſt upon him, Chap. 11.6, 12. He declares that he had been a diligent ſtudent of Gods ways (not limiting him to one way of dealing, as they did) by obſervation and hearing; and a digeſter, of what was preſented to him, in his underſtanding, by meditation; and that he was not inferiour to them in knowledge, that is, in thoſe things which they ſpoke of God, their skill was not ſingular, as themſelves judged. Otherwiſe, by this compariſon bewixt himſelf and them, he doth not own all they ſaid for ſound knowledge, but only what they ſpake concerning the Power and Wiſdom of God. Of this laſt, ſee Chap. 12.3.
In General,
Obſ. 1. How digeſted and well rooted Job is in what he hath formerly ſpoken, having obſerved, and meditated upon it; and having them concurring with him in it, which might witneſs that it was not his ſingular phancy. It were good if men were thus careful to be ſure of their Opinions, before they brought them forth, to inculcate them upon others.
Obſ. 2. He prefixeth a, Lo, or, Behold, to this concluſion and inference, that they might notice how far they had miſtaken him, and be aſhamed of their raſh judgment. It is mens duty to be well adviſed, and examine matters well, before they condemn any: For, raſh judgment proves, ordinarily, falſe, and reflects upon the Judger, rather than upon thoe who are judged by him.
More particularly, Learn,
1. Men that would attain to ſound and approved knowledg, ought to be very accurate obſervers of Gods works and ways of Providence; Iſa. 5.12. Pſal. 28.5. Such was Job's practice here, mine eye hath ſeen (or, obſerved) all this, or, all theſe works of Providence formerly recorded; He hath a treaſury of thoſe Obſervations. This was the practice of the godly, eſpecially before the Word was written; and much more ought we to ſtudy thoſe, and profit by them, now when we have the written Word, by which we may read them. One eye upon Providences without us, and another upon our heart and condition within, will make wiſe men, if we look upon them through the Perſpective of the Scriptures.
2. Approved Students of Gods works will not grow proud of their own Obſervations; but, knowing how ſhort their time is, and how much they may be blinded in preſent things and times, they will take the help of others, either in their Diſcourſes or Writings to better their knowledge: For, Job not only ſaw this, but he took help of hearing, mine ear hath heard. whoſoever know any thing, as they ought to know it, they will be far from conceit of their own knowledge, or from neglecting means, whereby they may be helped to make proficiency.
3. Such as are right Students of thoſe excellent things, will not content themſelves with bare obſervation and hearing of them (as many go no further) but will be careful to digeſt them in their underſtandings, and to ponder them; that ſo they may become practicable, and be ſolidly rooted in their hearts: For, Job alſo underſtood it: Notional men, who have ſome Thoughts of Divine Truths only fleeting in their brain, are, upon the matter, but fools.
4. The example of others ſhould ſtir up men to know God and his works, and not to come behind with any in thoſe neceſſary things; For, ſaith, Job, What ye know, the ſame do I know alſo, as being excited, by what they ſpake on this ſubject, to give proof that he had known the ſame things alſo.
5. This compariſon betwixt him and them (beſide what is already marked, Chap. 12.3. That it is neceſſary to vindicate and commend our ſelves, not out of contention, or from any contempt of others, but when Truth and a good cauſe ſuffers through our ſides) may Teach, That it is needful to ſee what God hath done to us, or, in us, even for our own comfort, when others would decry us: it being very comfortable, when we find our ſelves to be in a better condition then others judge us to be. As Job finds it was with him, when they undervalued him as an ignorant.
Verſ. 3. Surely I would ſpeak to the Almighty, and I deſire to reaſon with God.
Followeth to v. 20. Job's appealing from them, and his betaking himſelf to debate his cauſe with God; which here he propounds as his profeſſed deſire, yea, and delight, to ſet about it. Zophar. Chap. 11.5, 6. had wiſhed that God would take him in hand, and then he was ſure Job would be made to ſee his own ignorance of the Wiſdom and Power of God, and God would condemn him, and paſs ſentence againſt him in his cauſe. Now Job, as formerly he hath declared and proved that he is not ſo ignorant as they took him to be; So, here, he declines not Zophar's overture, but doth himſelf alſo wiſh and deſire to reaſon his cauſe with God; as not fearing to compeer before him as a Father in Chriſt, according to the tenour of the Covenant of Grace. He ſaith, he deſires (or, as it is in the Original, it would be his delight) to reaſon with God; whereby he not only ſignifieth his eagerneſs to be at it, but implyeth, alſo, that there were diſadvantages and diſcouragements in his way (ſuch as, ſharp rods, humbling deſertions, and apprehenſions of Gods terrour) which he would gladly have removed out of the way, that he might deal with more freedom and boldneſs in defence of his cauſe. And ſo his meaning, in deſiring to reaſon with God, will be, that he would gladly ſet about it, if he durſt. And albeit afterward he both reſolves, v. 13. and actually enters upon the debate, v 23, &c. upon all hazards; Yet he ſtill retains the ſenſe of thoſe diſadvantages, and his deſire to have them taken away, that he might go about it more confidently, v. 20, 21, 22.
What faults were in Job's actual reaſoning with God, will come to be conſidered in their own place. Only, while he deſires to reaſon, or, argue with God, we are not to conceive that he reſolves to plead his own ſinleſneſs, Or to accuſe God, or to juſtifie his own boiſterous fits, in debating with God; But only humbly to maintain that he is righteous, notwithſtanding his afflictions; which was a true and juſt plea, though his paſſion did over-drive him in the proſecution thereof. And in this he is not to be juſtified.
It Teacheth,
1. Men ſhould debate Controverſies as in the ſight of God, and not dare to maintain that before men, which they dare not avow in the preſence of God; For, Job dare ſpeak that to the Almighty, which he hath ſpoken before them. When men forget thus to mind God, their Parts, Intereſt, and Reputation, may bear them out, and not only make them ſtiffe in their own way, but afford them much to ſay for themſelves, which yet would be found empty and vain before God.
2. Albeit Honeſty and a good Cauſe may be borne down, and ſo traduced, as if it were but lies and mens humours, that it will get no entainment in the world; Yet it is enough if God approve of it: And men ſhould ſatisfie themſelves with that, not being diſcouraged that they are left upon God alone for h…s approbation. For, notwithſtanding all the miſtakes of his Friends, Job is ſatisfied that he may reaſon with God, and hopes for his approbation. It is good that men be, ſometime, thus miſtaken in the world, that they may try, how matters ſtand betwixt God and them; how they will be ſatisfied with divine approbation, when other teſtimonies are denyed them; and, how they have taken with former applauſe in the world. And this is needful to be well adverted unto; for thoſe who are much affected with applauſe in a right way, may readily take a wrong courſe to retain it, or, to recover it, if it be loſt.
3. M…intainers of a good Cauſe may not only be deſerted by all, and l…ft on God; but in coming to him for his approbation, they may have ſad diſcouragements, deſertions, tentations, afflictions, &c. to weaken their hands, though they be right in their cauſe. For, ſo Job can but deſire to reaſon with God, if he durſt, as hath been explained. See Job 19.5, 6. & 23.3. — 10. Pſal. 80.4. The right cauſe muſt go againſt all winds and tides, and the maintainers thereof muſt be throughly tryed. Their deſertions, tentations, diſcouragements, and croſs lots, ought not to be miſconſtructed, as if thereby God intended to condemn them.
4. Uprightneſs hath boldneſs, and nothing in God will be terrible to honeſty, and to the man reconciled through Chriſt; For, though God be the Almighty, yet Job declines not to ſpeak to him. See Job 23.6. Pſal▪ 99.4.
5. It is not mens paſſions and humours (which ordinarily are aloft in trouble) that will prevail with God, or be approved in their addreſſes to him; but when, having ſolid grounds of confidence, they do humbly and ſoberly plead them before him: For, thus (as hath been explained) Job deſired to reaſon with God, or humbly to plead his innocency and integrity upon ſolid grounds; as Job 23.4. And though in his practice he miſcarried (as many good reſolutions are over-powered by tentation) eſpecially in his expoſtulating about his afflictions; yet this was his reſolution.
Verſ. 4. But ye are forgers of lies, ye are all Phyſitians of no value.
5. O that you would altogether hold your peace, and it ſhould be your wiſdom.
The firſt reaſon juſtifying this his deſire and reſolution, and taken from their carriage, is, that they were unskilful in their way of dealing with him. This is propounded, v. 4. That they were (all of them) ignorant, erroneous, and unskilful in their dealing with him; Forging falſe principles, ſetting them forth with fine language, and bearing him down with Truths that were impertinent. Thus they alledged that either he behoved to be a groſsly wicked man, or a cloſe hypocrite, or elſe God could not be juſt who afflicted him; ſeeing he puniſhed none ſo as he did him, but only wicked men. As alſo, that Gods Majeſty was ſo great, that he could not maintain his innocency before him. And ſo while they dealt with him as a wicked man, and exhorted him to repentance upon that accompt, they proved unskilful and hurtful Phyſitians, who either made uſe of Errour, or miſapplyed Truth, to cure him; and therefore he did juſtly quit them, & betake himſelf to God. Unto this he ſubjoyns a wiſh, v. 5. ſhewing that, however they thought they behoved to ſpeak, Chap 11.3. yet he could ſave them a labour, and would be obliged to them if they would continue ſilent (as they had been at the beginning, Chap ….13.) and let him debate his cauſe with God. And as, by ſo doing, they ſhould do him a kindneſs; ſo they ſhould evidence more wiſdom by their ſilence, then by babling thus, to ſpoil his cure.
From v. 4. Learn,
1. As there are lies and unſound doctrine, oft-times, hatched and vented in the Church; ſo theſe may be very well busked; For they may be forged, or dreſſed up, Pſal. 119.69. The word imports that they may be patched up ſo (as the word is rendered, to ſow up, Chap. 14.17.) like ſo many old rags, till they become ſome kind of garment; or patched over with Fig tree leaves of pretence…, or fair ſhews, that they may be taking. Errour uſually goeth not abroad without ſome ſuch Mask; and as forgers or inventers of them are worſe then thoſe whoſe ſimplicity and credulity is impoſed upon, to own them; ſo thoſe fine pretences do heighten the ſin of the courſe. See 1 Tim. 4.2.
2. Where D…ctrinal Lies and Untruths are diſcerned, it is no ill manners to call them ſo in debate; as Job ſaith his Friends were forgers of Lies. To charge the maintainers of E…rour with ſpeaking againſt their mind and light (which is a moral vice) may be injurious and uncivil; but they may lawfully be charged with untruth in the thing which they maintain. And thus erroneous perſons ſhould be ſharply dea…t withal, Tit. 1.13. though with ſome difference and reſpect had to their condition, Jude, v 22, 23.
3. A troubled affl…cted perſon is under a Souls-ſickneſs, that needs the tender and skilful Phyſitian; as Job here inſinuates concerning him…elf.
4. Sound Doctrine is Souls-medicine, in ſuch an affl…cted condition; For, ſo would Job have accounted of it, if they had miniſtred it. It is an unſanctified affl…ction, where that medicine is not ſou…ht after, but loathed; and the godly ſhould beware that their afflictions do not out-grow Scripture-comforts and relief.
5. Falſe Doctrine, or true Doctrine miſ applyed, will never give true comfort; and a needy ſoul will ſoon find busked words and lies to be empty: For, thus doth Job account them Phyſicians of no value.
6. It is not eaſie to apply ſpiritual Phyſick to a troubled Soul, but even godly men, who are well-affected to the Patient, may prove Phyſitians of no value, if they do not put themſelves in Gods hand, and deal ſoundly, and prudently, in their applications: For, thus did it prove with Job's Friends.
7. When godly men in affliction are diſappointed of their expectations, and friends prove uſelſs or hurtful, or forge lies againſt them, their caſe is not deſperate, ſeeing they may go to God: For, ſo doth Job reſolve to help himſelf, v. 3. ſeeing they were forgers of lies, and Phyſicians of no value.
From v. 5. Learn,
1. A bad cauſe may have abundance of language to ſet it off; As Job inſinuates they had ſaid enough, and too much.
2. Much empty talk will not eaſe the afflicted, nor commend a cauſe to rational men; For, Job would be free of it, O that you would altogether hold your peace.
3 Men do not only not profit their bad cauſe, but they bring no credit to themſelves, by their much ſpeaking in it, or for it; and they would evidence more wit, or, at leaſt, hide their folly better, by their ſilence: For, ſaith he, O that you would altogether hold your peace, and it ſhould be your wiſdom. See Prov. 17.28. James 1.19.
Verſ. 6. Hear now my reaſoning, and hearken to the pleadings of my lips.
7 Will you ſpeak wickedly for God? and talk deceitfully for him?
8. Will ye accept his perſon? will ye contend for God?
The ſecond reaſon, taken alſo from their carriage, is, that they were ſinfully partial in their judgments. This he uſhers in with a Preface, v. 6. wherein, as he had deſired them to be ſilent, v. 5. ſo now he deſireth they would hearken to his impleading of their lies, that they might be inſtructed. And then he propounds his argument, v 7, 8. (which is further preſſed in the following verſes) wherein he doth not lay it to their charge as a ſin, ſimply, that they pleaded, or, contended, for God (as the words would ſeem to bear, v. —8.) ſeeing God needed not (as Baal) to be pleaded for, as being God, who could plead for himſelf, Judg. 6.31. For it is unqueſtionably lawful, and a duty, to plead for God, and his intereſts. But that which he challengeth, is, that, in their contending for Gods righteouſneſs, they dealt partially, in condemning him. And this he poſeth them with, by way of queſtion, both in teſtimony of his indignation at their way, and to evidence that their own Conſciences could not juſtifie their procedure.
For clearing of this purpoſe, Conſider,
1. This challenge will be clear if we remember what is the partiality and accepting of perſons condemned among men; with an eye to which Job ſpeaks in this matter. Partiality, among men, is, when corrupt Lawyers and Judges, having to do with a potent Client, or party before them, do not ponder nor reſpect his cauſe, but only his perſon, whoſe favour they deſire to conciliate or keep; and therefore they do ſay, plead, or pronounce, what may pleaſe him, or be for his intereſt, without reſpect to Truth or Juſtice. And thus did Job's Friends in this debate; They did not ſearch out, nor pronounce according to the truth and juſtice of the cauſe, but ſpake only what they thought was for God, and againſt him, in this matter.
2. Job ſaith of their thus accepting Gods perſon, in their contending for him, that it was a wicked and deceitful talking for God: and that both in reſpect of himſelf, whom wickedly, and with deceitful and cunning diſcourſes, they did condemn, that they might juſtifie God who had afflicted him: And in repect of God; For it wronged him, and put a lie and trick upon him (as Job after clears) to ſay his juſtice, in afflicting Job, could not otherwiſe be maintained, then by their lies and deceits, or, falſe Doctrine. Yea, (whatever were their intentions) it reflected wickedly upon God and his Providence. For, under a pretence of giving him glory, they ſaid, upon the matter, that God could not be juſt, if he afflicted and exerciſed godly men with the ſame outward calamities that befel the wicked.
3. That we may yet further underſtand Job's mind in this challenge, we are not to conceive that he doth challenge them for condemning him againſt their Light and Conſcience; For it is not to be doubted but their principles led them thus to judge of him, whatever charity they had for him (that he was a godly man) before; which made them aſtoniſhed when at firſt they came to him and ſaw him ſo afflicted, Chap 2.12, 13. Far leſs is it his mind to challenge them that they would not pronounce that he was in the right, and God in the wrong, in this cauſe, or in what he done to him. Nor doth he at all quarrel them that they juſtified and commended God, as holy and righteous in all his works and ways: For himſelf labours to out-ſtrip them in ſuch commendations of God. But the true fault which he challenges may thus be conceived; Upon the one hand, they, judg…ng that God afflicted none, as he did Job, but only wicked men, did conclude that God, who had afflicted him, could not be juſt, if he, who was afflicted, were righteous, as himſelf alleadged he was: And therefore, judging themſelves bound to ſtand for Gods Righteouſneſs (as was indeed their duty, if they had done it by lawful means, and upon ſound Principles) they ſtudyed by all means to condemn him (never regarding his defences, or the evidences of his grace) that God might be glorified as juſt. Upon the other hand, Job maintained both that himſelf was righteous, and that God was juſt who afflicted him, though neither he nor they could reconcile theſe two; And that therefore they were ſinfully partial on Gods behalf, who could find no other way to juſtifie God, but by condemning him, which God neither allowed nor needed. And ſo in this challenge Job chargeth them with a true fault, though as they were culpable on the one hand, he was alſo faulty on the other hand, in his bitter complaints about Gods diſpenſations, becauſe he could not ſee a reaſon why the righteous God ſhould thus deal with him who was a reconciled man.
Having cleared the words; From v. 6. Learn,
1. Men are naturally impatient of contradiction; and a plauſible wrong cauſe begets ſuch prejudices againſt Opponents, that men will hardly hear them; For, he muſt exhort them, in the very midſt of his Diſcourſe, to bear and hearken. It is no good ſymptome, when men are irritated, becauſe any thing they do or ſay is ſpoken againſt.
2. Albeit many perſonal wrongs and injuries be beſt anſwered and refuted by ſilence; And albeit a fool ſhould never be anſwered according to his folly, or in his own terms, Prov. 26.4. Yet when men do wrong God, his Truth, and themſelves, they ought to be oppoſed, take it as they will, and not ſuffered to live in an opinion that they only are in the right; Prov. 26.5. For, Job will have them hear his reaſoning, and hearken to the pleadings of his lips.
From v. 7, 8. Learn,
1. Even the worſt of courſes and ways are, ordinarily, masked with the faireſt pretences, and particularly, that they are for God; For, ſo they pretended that, by their erroneous doctrine, they were pleading and contending for God and his Righteouſneſs. So, oft-times, oppreſſion is commended as a following and acknowledgement of Providence, Zech. 11.5. and an executing of his righteous judgments, Jer. 50 7. Perſecution is accounted good ſervice to God, Joh. 16.2. and a glorifying of him, Iſai. 66.5. And every Errour fleeth to ſome ſuch cloak and pretence: Some entertain unworthy thoughts of Gods Providence, pretending to free him from being the Author of ſin: Some will have Chriſts Body everywhere, pretending his glory, againſt the Arian Errour; Some plead for Univerſal Redemption, pretending to exalt Chriſts Sufferings, which yet they enervate in the efficacy of it, by making him die for thoſe who never get benefit thereby; Some cry up mans Free-will, pretending that, thereby, they vindicate the Juſtice of God, in puniſhing ſin; Some decry the obligation of the Law, as to Believers, pretending to exalt Chriſt and Free-grace, &c. In a word, it may very generally be averred, Totus mundus exercet Hiſtrioniam; The world of men, who go wrong, ſtudy nothing more then the art of Stage-players, that they may appear to be any thing rather then what indeed they are. And though this be a great tryal to honeſt and ſincere hearts; yet this may encourage them, that ſuch do ſo much the more make God their Party, as they pretend to be for him, when, indeed, they are nothing ſo, but againſt him.
2. Such pretexts will not juſtifie Errour, nor ſhould they hide it from men, nor deterr them from appearing againſt it, and from detecting the falſhood of thoſe pretexts; For, though they pretend to ſpeak, talk, and contend, for God, yet Job will not admit of their opinion, but tells them it is an accepting of his perſon, an injury to God, and to him alſo. So Robbery will not be juſtified, becauſe men pretend to make a burnt-offering of it, Iſai. 61.8.
This General Doctrine may be branched out in ſeveral Rules and Inſtances, wherein it is to be obſerved,
1. In matters controverted, we ought not to be ſwayed with what ſeems at firſt view to be moſt for God, (as his Friends gave out their opinion was;) but opinions are to be throughly ſearched, to the very bottom, till we find what really is, and what only appears to be, for God; as Job doth here ſearch and find out the cheat.
2. If even Gods perſon ought not to be accepted (when men pretend his glory in their Doctrine) to wrong that Truth which he hath revealed, and we are commanded to imbrace, by his Word; (as Job here argueth againſt them) Then Truth muſt not be prejudged by any conſideration of the greateſt, or beſt, of men, who oppoſe it; but the conſideration of their perſon muſt be laid aſide, till it be impartially tryed, what is Truth, and what is Errour.
3. God will have no honour nor ſervice tendered to him, but by lawful and approved means. He will not have his perſon accepted, nor an attempt made to give him glory, unleſs it be upon allowed and approved grounds. He will not have an ill turn juſtified by this, that it tends to his honour and ſervice, Rom. 3.8. nor will he allow that a pretence of being for the Righteouſneſs of God, ſhould be a cloak to hide the wrath of man, Jam. 1.20.
4. Zeal and good intentions will never juſtifie unlawful actions, in Gods ſight; For, his Friends wanted none of theſe, when Job tells them they miſcarried moſt groſsly.
5. God doth not allow that we ſhould deviſe opinions or worſhip, thereby to ſerve and honour him; but we muſt cleave to his own preſcribed Rule; For, otherwiſe he will not be honored by our worſhip and ſervice, Matth. 15.9.
6 The Conſideration of Gods righteouſneſs, in afflicting of a perſon or people, muſt not be urged to prove them wicked, unleſs the Word prove they are ſo. This is the very inſtance in the Text.
Doct. 3. Whoſoever do not walk according to thoſe Rules, but will ſtudy to ſet off Errour by ſpecious pretences, they deal both wickedly and deceitfully; They wrong men (whom they would falſly condemn) of their right, by imploying their wit to overthrow it craftily; and they do inſinuate i…l things of God…, by their pretending for him in their Errours: Yea, their courſe being wicked in it ſelf, their handſome and deceitful conveyance adds to the ſin thereof; Therefore, Job ſaith that in all this they ſpake wickedly and deceitfully, cheating him of his righteouſneſs, upon a pretence of Gods glory, and ſinfully implying that Gods Righteouſneſs was gone, and could not be defended, if he were not wicked. So far different may men in reality be from what they pretend to be, that they may be acting wickedly, even while they pretend to honour God in a ſingular way.
4. His charging home this guilt upon them, by way of queſtion, Teacheth,
1. True zeal will not be blunted by the fair face put upon a bad cauſe, but rather ſet on edge to oppoſe it ſo much the more; For, the queſtions import his indignation at their ſinful and unhandſome way.
2. Conſciences are not eaſily convinced of the ill of a plauſible and well masked courſe and Errour; For, he muſt put their Conſciences to it, to ſee the ill of their way, before they put themſelves to it.
3. However Conſcience be deluded for a time; yet at laſt it will ſee and condemn the evil of a courſe, notwithſtanding all its pretences and fair ſhews; For, he puts the matter to their Conſciences, as a judge that would ſpeak out impartially at laſt.
Verſ. 9. Is it good that he ſhould ſearch you out? or as one man mocketh another, do ye ſo m…ck him?
In this and the following verſes, to v. 13. Job inſiſts to preſs and inculcate the former argument upon them, that they may ſee the evil of their way. And, Firſt (in this v) he points it out both in the ſinfulneſs and hazard of it. As to its ſinfulneſs, he tells them, that their pleading to God was as really a mocking of him, as ever one man mocked another; And a reproach…ng of him and his righteouſneſs, as if he needed their lies, and had a bad cauſe, for which there were no better arguments then they brought. And therefore (as to the hazard of it) he wiſheth them to conſider how little it would b… for their good, or, advantage, that he ſhould ſearch them out, or diſcover, by effects, that he looked upon them as mockers of him.
Doct. 1. God ſeeth things nakedly as they are, notwithſtanding all the ſpecious p…etences wherewith they are adorned; And when men will not ſo ſee them, he is provoked to let then know them as indeed they are: For, in this ſenſe is ſearching out attributed to God, who knoweth all things. He ſearcheth out men and their way, when he looks upon them nakedly as th…y are, (as men do ſee things beſt after ſearch.) And when he cauſeth men know that he ſo looketh upon them.
2. Men are ſo ſhallow, and ſo eaſily deluded, that they may think they are eminently for God, when, in effect, they are but ſco…ning him: And, particularly, they mock God, when they ſeek the patrociny of his glory to a wrong cauſe, or when they defend his cauſe wi…h falſe arguments; For, (ſaith he, of their pl…ading) as one man mocketh another, ſo do ye mock him Men will be judged by their actions, whatever their intentions be.
3. Such deluded pretenders ſerve a thankleſs Maſter, for God will not be mocked upon any accompt; Gal 6.7. And their Conſciences can tell them it will be little to their advantage, when God ſhall diſcover them and their way: Therefore he propounds it by way of queſtion, Is it good that he ſhould ſearch you out? Do ye mock him?
Verſ. 10. He will ſurely reprove you, if ye do ſecretly accept perſons.
Secondly, He confirms the hazard of this way, by telling them that God, who is the Truth, will ſurely reprove and puniſh their partiality and reſpect of perſons He propounds it in general, of accepting of perſons, to ſhew that if God abhor all partiality, much more this, wherein, beſide the fault of partiality, he is wronged in his glory. He propounds alſo their fault b… way of ſuppoſition, If ye do accept pe…ſons, which is not a ba…e ſuppoſition (for Job had poſitively charged it on them before) but it ſuppoſeth the fault to be real, and the challenge true, and inſinuates that if they go on, God (though he had hitherto ſpared) will ſurely puniſh. He adds, if they do it, ſecretly, not againſt the light of their Conſciences, but with cunning diſcourſes, and under the covert of good intentions, which hid it even from themſelves. The puniſhment threatened, if they perſiſt in this fault, is, God will ſurely reprove them, that is, he will make them know they are in the wrong, either by his Word and appearing to ſpeak himſelf, (as he afterward did,) or, (if that will not do it) by Rod….
From this, beſide what is formerly marked, Learn,
1. Sin may be ſo masked, with plauſible and fair pretences, and good intentions, that even the act is cannot well diſcern the evil of it; For, this fault was acted ſecretly, not only cunningly as to others, but even ſo as it was hid from themſelves
2. All this ignorance and inadvertency of men will not excuſe their fault, conſidering they are bound to know right and wrong, and that they are acceſſory to the involving of themſelves in miſtakes; For, God reproves ſecret accepting of perſons.
3. God is moſt impartial, and doth hate, and will diſcover and puniſh, partiality in others, were it committed in favours of good people, or the poor, Exod. 23.3. Lev. 19.15. or pretended to be for himſelf: For, in general, it is ſaid, he will ſurely reprove them who accept perſons.
4 Gods deſign, in diſcovering or puniſhing of ſin, is, to convince m…n of it, and cauſe them take w…th it; Pſal 50.21. and were reproofs for ſin taken from the Word, there would be leſs need of Rods; and when God is provoked to ſ…ite, it is not enough men feel the ſmart of the Rod, unleſs it be acc…mpanied with inſtruct…n and conviction for ſin: Therefore is Gods dea…g with partial men called a reproving of them. See Pſal. 94.22. Prov 29 15.
Verſ, 11. Shall not his excellency m…k… you afraid? and his dread fall upon you?
12. Your remembrances are like unto aſhes, your bodies to bodi…s of clay.
Thirdly, He affrights them yet more from making God their party, from the conſideration of his excellency and their baſeneſs; which might diſcover both the ſin and hazard of their courſe. For God is ſo excellent, that it is a wonder they ſhould offer to ſtain his excellency, by endeavouring to help him with ſinful and baſe ſhifts, and not dread and fear the vengeance of ſo excellent a Lo…d, v 11. Eſp…cially conſidering how baſe they are; all that is memorable in them is but like aſhes, to wit, in compariſon of him; being baſe and fit to be troden under foot, as aſhes are, Mal. 4 3. being ready to be ſcattered (like aſhes) into every wind, and to be turned into duſt and aſhes: And to witneſs all this baſeneſs, their bodies are made up but of brittle clay, v. 12. All this might tell them how unable they were to reſiſt, if the excellent Lord ſhould puniſh them for their fooliſh attempt.
J…b, by thus vilifying of them, and ſhewing that not only their bodies are clay, but what is moſt excellent and memorable in them is but like aſhes, or the baſeſt of things, doth not deny that true worth and excellency which grace and free love in God (which puts a value upon the worthleſs) had put upon them; but he only tells them (for their humiliation, and to deterr them from an ill courſe) what they are in themſelves, eſpecially what they are, being compared with God, who is ſo excellent.
And it teacheth,
1. God is an excellent Lord, in his Being, Attributes and Works, and ought to be acknowledged as ſuch; For, Job ſpeaks of his excellency.
2. Such as rightly ſtudy and improve the excellency of God, ought to joyn therewith a ſtudy of their own b…ſeneſs; For, that is ſubjoyned here. And they are frequently held out as inſeparable, Pſal 8.3, 4. Job 42.5, 6. Iſai. 6.5. Gen. 18.27 Eccl. 5.2.
3. Albeit man be but baſe, yet he is naturally proud and inadvertent, po…ing upon his own excellencies, before he notice it; For, he muſt tell them what they are.
4. Whatever be mans conceit of himſelf, yet his choice excellencies are but baſe before God; all his worth can ſoon be blaſted, and all memorials of his excellency, written in the duſt: For, your remembrances are like unto aſhes.
5. The conſtitution of mens frail bodies ſhould help them to know them…elves, and keep them in mind how baſe they are; Therefore, it is added, and your bodies to bodies of clay, As they are really made of clay, how b…autiful ſoever they are; ſo they ar… like clay-fabricks, in reſpect of brittleneſs and frailty.
6. It is not enough men contemplate Gods excellency and their own frailty, and have notional conceptions the…eof, unleſs they improve them in practice; For, theſe Truths are here brought forth for uſe, to convince them of ſin and hazard.
7. Whoever rightly ſtudy Gods excellency, and their own baſeneſs, it will beget an holy reverence and aw… of God in them, For, ſo much may this import in general, his excell…ncy ſhould make you afraid.
3. This holy awe and reverence, ariſing from thoſe conſiderations, ſhould keep men from taking ſinful ſhifts to help God; For, ſo thi… fe…r alſo is to be underſtood that they ſhould fear to diſgrace his excellent Righteouſneſs, by this pleading for it as they did. I… we look to Gods excellency, it tells u… that it is but ignorance thereof, and mens undue ap…rehenſions of him, that makes them too hol… in his matters, and which produce undue actings or ſp…aking fo… him. And if we reflect u…n mens frailty, if the ſenſe of that have made ſome afra… … ſpeak in terms … …mble ſupplication, Gen. 18 27 h… much mo… ſhould baſe man be afraid to …ak of God … …t becometh not?
9. If men will not thus evidence their reveren… toward God, and the ſenſe o… …heir o…n baſene… their Conſciences may tell them they ought to fea… his vengeance, whom they have not feared to off…nd: For, ſo runs the queſtion, wherewith he poſeth them, Shall not his excellency make you afraid? and his dread fall upon you? eſpecially when ye conſider that your remembrances are like unto aſhes, &c. And this is ſad, when Gods excellency, which commends his condeſcendence to the humble, Iſa. 57.15. and mans baſeneſs and frailty, which pleads for pity to the lowly, Pſal. 103.13, 14. becomes matter of terrour to the ſtubborn and obſtinate.
Verſ. 13. Hold your peace, let me alone that I may ſpeak, and let come on me what will.
Followeth, to v. 20. Job's proſecuting of his appeal, and his confirming of his reſolution by Arguments taken from the thing it ſelf, or juſtifying his boldneſs in reference to God, before whom he was to come. So that, as in the former Diſcourſe he gave reaſons why he declined them, ſo here he produceth his grounds upon which he dare betake himſelf to God. In this verſe he repeats his reſolution to ſpeak to God, deſiring them (who, it ſeems, began to interrupt him again) to let him alone and hea… him. And, albeit as, upon the one hand, they ſeemed to plead much for God, ſo, upon the other hand, they deſired to interrupt him, leſt his ſpeaking paſſionately ſhould provoke God againſt him; Yet he wiſheth them not to be ſo ſolicitous, but let him ſpeak at his own peril; For he is reſolved to ſpeak in defence of his own innocency, and to eaſe his own grief, Let God do to him what ſeems good to him.
As for this peremptory language, though it cannot be excuſed, as free of weakneſs and paſſion; and it ſeems Job, by ſpeaking, is become more hot, then when he profeſſed it was his deſire to ſpeak, if he durſt, v. 3. Yet we are not to conceive that it is the language of deſpair, of which he clears himſelf, v. 14. But partly, as to his Friends, and their apprehenſion of Gods dealing with him as a wicked man, he doth hereby tell them that he will take his hazard of any ſuch evil as they apprehended, as indeed not fearing it: Partly, as to God, it is the language of confidence (though mixed with ſome paſſion) that is not afraid of any hazard from God, as to his eternal happineſs; and the language of ſubmiſſion to what the Lord ſhall be pleaſed to do otherwiſe. And ſo it hints at that Argument which is more fully proſecuted in the following verſes.
Hence Learn,
1. It is the duty of Saints, when any thing grieves them, not to ſmother it within them, but to ſpeak it out to God; as here Job reſolveth, See Gen. 25.22. This is the way to eaſe our ſpirits by laying our preſſures upon him, 1 Sam. 1.15. 1 Pet. 5 7. And it is ſad▪ when our anxieties and preſſures do out-grow our diligence, Dan 9.13. Ezek. 24.23
2. It is a great ſin to be an hinderance and diſ…gem…nt to oppreſſed minds, in pouring out their … God; Therefore, when they, who came to c…fo…t him would have terrified him f…om this, Hold your p…ace, let me alone, ſaith he, that I may ſpeak Had they adviſed him to be more ſober and meek in his addreſſ…s, it had been his fault not to have hearkened unto them: But when they will not at all … him come to God as a ſincere man, they had better … nothing. And hereof not only thoſe are guilty, who hinder others by their own example, or diſſwade them by their counſel, from going to God in trouble; but they alſo who diſcourage men in their approaches unto God under trouble, by aſperſions on themſelves, or on their way, without cauſe.
3. Job's peremptory reſolution to ſpeak, come on him what will, laying aſide his paſſion, ſheweth, That honeſt hearts will not ſtay away from God, for any hazard: For,
1. They will not readily ſuſpect any evil at his hand, having his Promiſes to the contrary.
2. Be the conſequents what they will, they will hazard upon them, rather then ſtay away from God, and rather then bear what they ſuffer, in ſtaying away, under preſſures. In ſuch a caſe, mens Lot may appear to them to be ſad enough, whatever they do; and therefore they will hazard on God, as the Lepers did upon the Camp of the Syrians, 2 King. 7.3, 4.
3. They will have much ſubmiſſion to what befals them in the way of their duty; ſo that if they cannot reckon that they will get no hurt, they will ſtudy to ſubmit to it, and ſee love in it, if it come.
Verſ. 14. Wherefore do I take my fleſh in my teeth, and put my life in mine hand?
Job's Arguments, further confirming and juſtifying his reſolution, may be reduced to two; The firſt whereof (which is largely proſecuted, to v. — 19.) may be taken up in this ſhort ſum; His going to God with his complaint flowed from no deſpair, but from the Conſcience of his integrity, and his confidence in God, and aſſurance that he could be approved; and therefore he might lawfully ſet about it, nor was there any hazard in it, as they feared. This Argument doth indeed evidently conclude, both the principal point in controverſie, that he was not a wicked man; as alſo, that he might lawfully go to God with his caſe, though it juſtifie none of his imperfections in the way of his addreſs, which himſelf did alſo condemn, when God laid them to his charge.
In this verſe, he proves, Negatively, that it was not deſpair that drave him upon this courſe. He looks upon ſuch a deſperate courſe no otherwiſe then as if a man ſhould tear his own fleſh with his teeth, and expoſe his life to a manifeſt danger, as a thing in a mans hand which is ready to fall out, or, which he hath there, ready to reſign and deliver it up. See Pſal. 119.109. Now, ſaith he (as the words ſhould be read) Wherefore would I take my fleſh in my teeth, &c. He would not have them think he is ſo mad, as to ſlay himſelf, or to run upon his own ruine, by coming ſo confidently to God without a ground. And ſo his very hazarding to come to God proves his integrity.
Hence Learn,
1. Men are very ready to add to their own great troubles, by miſcarriage and diſtemper under them, eſpecially by heartleſs and wicked deſpair; when by diſcouragements they break their own ſpirits, and lay them on as a load above their burden; when they weary of their life, and ſuſpect Gods love and favour to them; when they caſt away confidence as uſeleſs, Heb. 10.35. 2 King. 6.33. or let their ſpirits fly out againſt God in paſſion: Rev. 16.9. For, this was the evil whereof they ſuſpected Job, that he took his fleſh in his teeth, &c. in this his way.
2. Such diſtempers are madneſs and folly, if examined by the Principles of right Reaſon; For, Wherefore, ſaith he, would I be ſo mad, as take my fleſh in my teeth, &c? And, indeed, ſuch a courſe helps us nothing; it ſpeaks us rather irritated, then humbled, by our afflictions; it hinders better exerciſe; Lam. 3.39, 40. it provokes God to add to our trouble; and (as it is in the Text) it eats our fleſh (and waſts our bodies, as if we did eat them with our teeth) and hazardeth our life befo…e God.
3. Faith in a ſtrait may ſeem to venture ſo much, as to be full of preſumption, when yet it hath a ſure ground: For, he diſclaimeth that his faith was deſperate preſumption, as they judged it to be, and reckoned that he was running upon his ruine, when he was bold in his addreſſes to God. Faith, in a ſtrait, muſt not ſtand upon miſconſtruction from on lookers. So alſo, in other things, Mordecai muſt not bow to Haman, nor Daniel ſhut his window, nor Moſes leave a hoof, however others look upon them for it.
4. Albeit men can give no other convincing grounds of their faith in a ſtrait; yet their very confident going to God with their diſtreſs, proves their honeſty and that there is a ground for their faith; For, ſo doth Job argue from his own practice; He will go to God, and if there were not a ground to go upon, he would not be ſo mad. Thus ought Saints to refute their tentations, and prove they have grounds of confidence (though themſelves or others cannot ſee them) by their going to God.
Verſ. 15. Though he ſlay me, yet will I truſt in him: but I will maintain mine own ways before him.
In this verſe he proves, Poſitively, that he went upon grounds of confidence, and the teſtimony of his integrity, when he adventured thus to go to God. For, albeit the Lord ſhould not only afflict him, as hitherto he had done, but ſhould even ſlay and cut him off; yet he would not quit his adherence to him, nor the maintenance of his own integrity.
For clearing of the words, Conſider,
1. His Aſſertion, I will truſt in him, may be read by way of queſtion, Shall I not truſt, or hope? To intimate his firm reſolution that certainly he will truſt and hope, and That they (if they would open their eyes) might ſee it was his duty.
2. As for this truſt, or, hope, whether we read it affirmatively, I will truſt, or hope in him, that is in God; or by way of queſtion, Shall I not hope? the thing that is fixed upon, is God, from whom he expects approbation and eternal ſalvation (as is cleared in the following verſe) even though he ſlay him.
3. He joyns his maintenance of his integrity with his confidence, by the adverſative particle, but, or, by way of exception only, (or, yet) I will maintain, &c. Not that there is any oppoſition betwixt thoſe, or any real exception from his confidence in his maintaining of his integrity; ſeeing that proved the ſtrength of his faith, that he would, in ſuch a condition, maintain his integrity: as it proved his ſelf-denyal, that, notwithſtanding the teſtimony of his integrity, yet, truſt in God is the courſe he followeth. But, whereas they could allow him to truſt in God on their terms, and to expect, not only eternal ſalvation, but temporal deliverance, if he would be converted and turn to God; He profeſſeth that he will ſo truſt in God, as he will not renounce his former integrity. Or, it may be underſtood thus, by way of conjunction with his reſolution to truſt, that though God ſlay him, yet he will truſt, and yet alſo he will maintain his own ways before him.
4. This is a ſtrong proof of Job's honeſty, and that he may boldly go to God, to lay his caſe before him, ſeeing none but an honeſt man would keep his grip in ſuch a difficulty, as he clears, v. 16.
Doct. 1. It is the duty of godly men to lay their account for the ſaddeſt of diſpenſations, and ſadder then, poſſibly, yet hath befaln them; that ſo they may not ſtumble at ſuch when they come, and may bear more eaſie lots patiently: For, Job ſuppoſeth, here, that God may ſlay him. It is true, when we are in a ſad condition, we are apt to make it worſe by our apprehenſions and fears; Yet it is our duty to be reſolved for the hardeſt of lots: not looking upon them as inconſiſtent with love, nor yet ſtumbling if they befal us, nor quarrelling becauſe others have a more eaſie task.
2. Saints muſt reſolve, that faith, and only faith, muſt ſupport them under theſe preſſures; without limiting of God to give them much joy and ſenſe at ſuch times; For, here Job layeth his account only to truſt. As Faith is ſurer then Senſe, and will afford us neceſſary help in diſtreſs, Pſal. 28.7. and doth ſo ſupport us, as yet we want not the exerciſe of our tryals, for our uſe and behoof; So, readily, we could not well bear any more then it, in our troubles, nor would our troubles diſcover us to ourſelves, nor ſhould we be able to diſcern Gods wonderful ſupporting of us in our faintings, if our bitter lots were ſtill ſweetened with ſenſe.
3. Satans great deſign in troubles and tentations, is to cruſh our confidence; wherein when he prevails, he gets his will of us, and drives us into all inconveniences: For, Job looks upon it as his greateſt task, in the ſaddeſt lots, that he truſt, and quit not his confidence, See Luk. 22.31, 32. They who caſt away their confidence in trouble, do themſelves as ill a turn as Satan could wiſh them. For what can they do next, but either grip to it again, or elſe reſolve to turn out of Gods way, if that can bring them caſe, or lay their account to be cruſhed and ſwallowed up? Therefore it ſhould be our chief care to keep faith, and if we do not undervalue it becauſe we have no more, we will not caſt it away; and if we caſt it not away, Satan will not eaſily get us driven from it.
4. Albeit many do think that they do well when they caſt away their confidence; yet no trouble, how great ſoever, is a warrant to quit it; For, even though God ſlay, it is a duty to truſt. Saints ought to fix this as a Principle, that, be their trouble what it will, or let it ſay what it will to them by way of reproof, or whatever they think they ought to read in it; Yet, it doth not ſay that they ſhould quit their confidence. Pſal. 46.1, 2. For faith is given us for ſuch times and lots, to bear us through; Prov. 24.10. Heb. 10.38. Great troubles are a call to believe, and a meane to excite us to that duty; Pſal. 56.3. And it is ſervice and obedience to God, as at all times, Pſal. 62.8. ſo, eſpecially, at ſuch a time, 1 Sam. 30.6. And therefore ſhould be ſet about with an eye to his command, whatever our apprehenſions be of the ſucceſs of it.
5. As no trouble of it ſelf, ſo neither the ſeeing of God as our party in trouble, ſhould marre confidence; For, ſaith Job, Though he ſlay me, yet will I truſt. Faith muſt not quit God, when he ſeems to quit it, but muſt take him for a friend, and put a good conſtruction upon his dealing, when he ſeems even to deal like an enemy. In ſuch a caſe, (beſide the faith of a better life; ver. 16.) the truſt and confidence of a Child of God ſhould appear, In his adhereing to God and his way, as his only ſafety, and way to an iſſue; Pſal. 44.17, 18, 19. In truſting his Power, that he is able to deliver, but with much ſubmiſſion to his good will and pleaſure; Dan. 3.17, 18. In giving him credit, that his diſpenſations (whatever ſenſe, haſt, carnal reaſon, &c. ſeem to finde in them) will never give his Word the lie; but whom his Word approves, they are approved, doe to them what he will; And (conſequently) In believing that there is more good will in his heart, then is ſeen in his dealing.
6. Not only hath faith a warrant thus to adhere to God, but faith hath been attained in ſuch exigents: Believers have eſſayed it, and been victorious; As we ſee here in Job's experience. And albeit the experience of one be much, yet we may be the more encouraged, that we have a cloud of witneſſes, bearing witneſs to this truth, that faith is attainable, and hath carried men through, in ſaddeſt tryals and aſſaults. See Rom. 8.38, 39. 2 Cor. 12.7,— 10. Jonah 2.4. 1 Sam. 30.6. Pſal. 46.1, 2, &c. and many the like inſtances.
7. Not only ought Saints not to quit their grips by faith and adherence, but not to renounce their integrity, whatever befal them; even albeit, not only troubles come, but God himſelf appear an eminent party in them; For, he adds, I will maintain, or, argue mine own wayes before him. It is Satans great policy, to drive us to renounce what evidences of grace we have, either as an evidence of our tenderneſs under trouble, or upon a pretence that we may begin of new upon better grounds: But to hearken to this, were both injurious to God and his grace, and would ſtill ſhake us looſe at every new difficulty.
8. The teſtimony of our integrity is not therefore to be quit, becauſe we have difficulty to keep it, and much ſeems to ſpeak againſt it, or, becauſe we have many ſteps in our walk, which are reall faults; For, Jobs arguing implyes he had difficulties and objections about it, to anſwer; and his arguing only his wayes, or more general courſe and tenour of his life, implyes that he would not undertake to maintain every particular ſtep of his walk.
Verſ. 16. He alſo ſhall be my ſalvation: for an hypocrite ſhall not come before him.
In the verſe Job proceeds to illuſtrate and commend his confidence,
1. From the meaſure and greatneſs of it; his truſt is not only a ſimple adherence to God upon all hazards, but it is full of confidence, alſo, that, whatever God do to him in this life, yet, he will be his eternal ſalvation.
2. From a conſideration of the contrary ſtate of the hypocrite (which both commends his confidence, and proves his integrity) wherein he ſheweth that ſuch dare not venture to come to God in ſuch a ſtrait, as he doth, nor durſt he venture if he were one.
From the firſt part of the verſe Learn.
1. Albeit the Children of God may have enough to do, to get adhering to God in trouble; Yet aſſurance of his favour is alſo attainable. Thoſe may expect much good, who adhere to him in all hazards, and they ſhould ſtudy to attain the aſſurance of it; For, Job, to his truſting, v. 15. adds, he alſo ſhall be my ſalvation. Such as take Eſter's reſolution, in cleaving to God, Eſt. 4.16. may confidently add what Job ſaith here, and ought to expect good things of God. Iſai. 32.8.
2. Adherers unto God have ground to expect that their eternal ſalvation will be the worſt of it, in ſad times; They are allowed to lift up their heads above a particular iſſue, as below them; and to expect that, if they get not that, they will, once for all, get complete redemption from all their troubles, and eternal ſalvation to the advantage: For, this Job expects, even though God ſhould ſlay him, he ſhall be my ſalvation. It may appear ſad, when godly men are taken away in a cloud, and before they ſee an iſſue of ſome particular tryals, as Pſal. 27.13. (wherein God will alwayes do what he knows to be beſt) yet we ſhould reckon that we are not behind, if we get ſalvation, how dark ſoever our paſſage to it be.
3. A Child of God may not only expect ſalvation, but that God will be ſalvation to him; As Job here hath it, He ſhall be my Salvation, or, Salvation to me, or, for ſalvation to me.
This imports,
1. That God is the Purchaſer and Procurer of Salvation, to any of loſt mankind who are ſaved, and we muſt look to his purpoſe and purchaſe, in expecting it, not to any thing in our ſelves.
2. That God is the Securer of his Peoples ſalvation, when all means fail.
3. That it is Gods Prerogative to ſave, when all things ſeem to ſpeak and threaten deſtruction, Pſal. 3.8.
4. That he gives himſelf to his People, with ſalvation, that ſo their ſalvation and happineſs may be compleat, as Iſai. 42.16.
From the Second Part of the Verſe,
Obſ. 1. Job compares himſelf with the hypocrite, not with other wicked men; not only becauſe his former profeſſion made his Friends ſuſpect that he was one of theſe, rather then an openly wicked man; and therefore, as they had inſinuated that he was ſuch a one, Chap. 4.6. & 8.13. So, here, he vindicates himſelf: But further, it tends to ſhew, That whatever evil, or ſcandal, there be in groſs prophanity, Yet hypocriſie is one of the moſt dangerous conditions; Not only becauſe it offers to mock and ſcorn God; but becauſe it goeth the greateſt length in deceiving men themſelves, and never ſuffers them to know themſelves, till, ordinarily, matters be paſt remedy. Therefore, Job parallels his caſe with that of the hypocrite, eſpecially, as being the moſt dangerous condition, if he were ſuch a one.
Obſ. 2. Job's practice, in making this parallel, doth, alſo, teach, That it is the duty of a Child of God, not only to avoid conformity to the prophane world, but to clear marches betwixt himſelf and masked Hypocrites; And as he ſhould not undervalue what is good, becauſe an Hypocrite hath it; ſo he ſhould labour to have ſomewhat that an Hypocrite hath not; which is to Job an evidence of his ſincerity, that an hypocrite ſhall not come before God, as he doth.
Obſ. 3. While he makes it the mark of an hypocrite, and an evidence of his miſerable ſtate (in oppoſition to his own honeſty and confidence in trouble) that he ſhall not come before God, or, to his face;
1. The meaning is not, that an hypocrite ſhall not ſee the face of God in glory, as the godly do; Pſal. 17.5. For, though that be a truth, yet Job is here differencing himſelf from the hypocrite, by ſomewhat within time, which tends to prepare for that full and final difference in the world to come. But the meaning, is, of coming to God by confident addreſſes in Prayer, which is the work Job is now minding to ſet about.
2. This is not the meaning, that the hypocrite hath no right to come to God in trouble; For, though that be true, yet that is not viſible to men, if they come at all; and therefore cannot be Job's meaning, whoſe ſcope is viſibly to difference himſelf from an hypocrite.
3. Not is it the meaning, that they ſhall not have acceſs to God, but find a ſhut door, if they do come; For, Saints may be exerciſed with that, to their own ſenſe, Pſal. 22 1, 2. But the meaning is, that an hypocrite will not come to cry to God in his troubles, is Job 36.13. Yet,
4. The meaning is not, that the godly may not, for a time, be diſcouraged in their Prayers, and even driven from them; and that the hypocrite may not cry to God in ſome troubles: For neither the godly nor the hypocrite muſt be tryed by what they are at fits. But the meaning is, That trouble coming to an height, (ſuch an height as Job felt, and further ſuppoſeth here, even that may ſlay him, v. 15.) will find out and diſcover the hypocrite, by his not coming to God, and the godly man, by his cleaving ſtill to him.
Hence Learn,
1. Albeit the glory of hypocrites conſiſt, chiefly, in their ſhew of ſeeking God; yet there are caſes, and ſome times of trouble, wherein this mask will be pulled off them, and they ſhall not come before him. Either they will have ſo ſlender an eſtimation of God, and his way, that they will think it little worth the waiting upon; and ſo long as they have another ſhift, they will not prize Prayer, nor dependance on God in his way. Thus did Achaz in his diſtreſs, having his expectation fixed upon the friendſhip of his Confederates, Iſai. 7.11, 12. & 8.12 Or if other means fail, and their expectations be delayed in waiting upon God, they will weary, as was the practice of that King, who put on Sackcloth for a time, 2 King. 6.30, 33. Or great troubles will terrifie them, and drive them into deſpair, that they dare no more dally with God and his ſervice, as Iſai. 33.14.
2. From this it followeth, That they prove themſelves honeſt men, who, in the height of trouble, will abide by it, and go to God and keep his way; and will not caſt away confidence and dependance, come what will: For, this is Job's proof of his honeſty, that he will come before God, which an Hypocrite will not do. Thus honeſty is proved in troubles, by waiting and deſires, Iſai. 26.8. by cleaving to Gods way, Pſal. 44.17, &c. by perſevering in Prayer, Pſal 88.13, 14, 15. and by confidence in theſe Prayers, expecting wonders to be ſhewed to the dead, ere the honeſt ſeeker of God be utterly forſaken; Pſal. 88.10, 11. In a word, when Saints bluſh and are aſhamed to come to God, Ezra 9.6. when they are affrighted with trouble, or whatever their diſadvantages be; yet to come to God, and cleave to him, is good, and a proof of honeſty.
Verſ. 17. Hear diligently my ſpeech, and my declaration with your ears.
18. Behold now, I have ordered my cauſe, I know that I ſhall be juſtified.
Unto all theſe commendations of his confidence, and evidences of his ſincerity, Job ſubjoyns an inference and concluſion; wherein he wiſheth they would diligently attend to what he was to ſay to God, both by way of declaration of his ſorrow, to plead for pity, and, eſpecially, by way of pleading his own integrity; being confident (as one who had conſidered and examined his own cauſe exactly) that God would juſtifie and abſolve him: not approving every eſcape in him, eſpecially, in the way of managing the debate, but declaring him a righteous man in a Mediatour, and that he had better cauſe in this debate betwixt him and them.
Hence Learn,
1. Men in trouble ſhould have much liberty and allowance to ſpeak their mind, and what they ſay ſhould be well attended to, as not being raſhly ſpoken, but from real preſſure of mind; For, ſaith he, hear diligently my ſpeech, and my declaration (either of my ſorrows, or integrity, or both) with your ears. This he preſſeth, that ſo they might ſee what Truth is in what he ſaid, and what his caſe was, that made him ſpeak as he did. Men get preſſures to teach them to ſpeak ſolidly, and not at random; and what ſuch ſpeak, ſhould not be ſleighted; but, albeit all they ſay cannot be juſtified, yet, their preſſures ſhould plead for much allowance and compaſſion; as in another caſe, 2 King. 4.27.
2. Even good men, when themſelves are unconcerned, are, ordinarily, but little ſenſible of the condition of others, and do little regard their complaints; Therefore he muſt double Exhortation, that they would hear, and hear diligently, and, with their … The neglect of this duty is an ordinary preſage …f trouble to come upon our ſelves, as Reuben obſerved, Gen. 42.21, 22. And the Diſciples, who were little tender of the multitude, who crowded after Chriſt to enjoy his company which themſelves had without interruption, are ſent away to Sea without him, that they might learn to pity others, who could not at all times be with him, Matth. 14.15, 22, &c.
3. Saints may attain to aſſurance of Gods approbation; As here, Job knoweth he ſhall be juſtified. This aſſurance hath been attained, even in ſad diſtreſſes, Rom. 8.35, 38. And for godly men to doubt of it, is their ſin, though every doubting be not inconſiſtent with faith, nor even with ſome degree of aſſurance. And therefore ſuch ought not to habituate themſelves to unbelief and doubtings, which may have ſad fruits; But they ſhould ſtudy to attain aſſurance, that they may manage their approaches to God with hope and confidence.
4. Such as would maintain their confidence, aſſurance, and integrity, ought to try and examine their own eſtate well; For ſaith he, Behold now I have ordered my cauſes, or taken notice of all I have to ſay for my ſelf. Not only is a deluſion in the main matter dangerous, but even in every particular evidence of our ſincerity, and ground of confidence. For if we build upon any unſure Principle, the diſcovery of that may, readily, caſt all looſe, when yet there is no cauſe why we ſhould do ſo; ſeeing one may be truly honeſt, who yet may be miſtaken of ſome evidences of it. And therefore we ought to be very exact and cautious.
5. Albeit men, having ſearched themſelves never ſo exactly, cannot conclude that they can abide Gods ſearch and judgment, as he is a ſevere Judge; nor yet that they are perfect according to the tenour of the Covenant of Works; (which is the meaning of Paul's words, 1 Cor. 4.4.) Yet it is of Gods great mercy, that, upon mens impartial ſearch of themſelves, and finding things right, they may believe God will abſolve them, and approve them as ſincere, according to the tenour of the Covenant of Grace: For, ſo Job, having ordered his cauſe, knows that he ſhall be juſtified. If our hearts do condemn us (upon juſt grounds, and not upon a miſtake) the thoughts of Gods Omniſcience may indeed affright us, 1 Joh. 3.20. But if our hearts (upon ſolid grounds) condemn us not, thoughts of his Al-ſeeing eye need not weaken our confidence, 1 Joh. 3.21.
Verſ. 19. Who is he that will plead with me? for now if I hold my tongue I ſhall give up the ghoſt.
In this verſe Job concludes his firſt Argument (upon which he hath ſo long inſiſted) taken from his confidence; profeſſing that ſince he know of ſuch a Judge as God was, and had ſo ſtudied his cauſe, he would gladly know his party, being ready to enter the liſts with any of them in this quarrel. Unto wh…h … ſubjoyns the Second Argument confirming and … his reſolution to plead his c…uſe with … is taken …rom his great preſſure and diſ… …. He d…clares that, as his aſſurance to be … (of which he hath already ſpoken) is not …mall; ſo, his p…nt preſſure to ſpeak was not little. … if he ſhould hold his peace (as they judged was his duty) it would coſt him his life. Not only was he to d…e ſhortly, h…ng in ſuch a wea… condition, and ſo, if he ſpake not in time, he would leave his integrity unclear'd under all the blo…s they had caſt upon him, and Gods ſevere diſpenſations ſeemed to charge him with: But unleſs he got a vent to his grief, by ſpeaking and complaining, it would cruſh him and haſten his death. And this Argument is ſo preſſing (upon Job's own ſpirit) that having once named it, without more ado he betakes himſelf to God, and begins his addreſs to him, in the following verſes.
Doct. 1. Saints muſt reſolve that they will not always get their aſſurance held up in confident aſſertions, not contradicted by any perſon or thing; but muſt lay their account to have it queſtioned with pleadings and fightings; As Job here ſuppoſeth.
2. They muſt not reſolve to caſt away their aſſurance, when it is oopoſed, not only by temptations from within, but by miſconſtructers from without; But they ought valiantly and reſolutely engage againſt whatſoever oppoſition in this quarrel: For, ſaith he, Tho is he that will plead with me? See Rom. 8.35, &c. Such wreſtlings of faith will hold our gri…; will encourage and enable us to purge out any droſs which tentations do diſcover to weaken confidence; and will bring many proofs of Gods love. And wherefore is faith given to us, but that it may ſtand in ſuch aſſaults▪
3 Saints are, oft-times, hard put to it with trouble, ſo that not only they are weary, but like to be cruſhed thereby; For Job is at giving up the ghoſt, with it. This ſhould not be miſtaken by godly men, when it is their lot; and as they ſhould labour to avoid this extremity, of being cruſhed, and not complain that they want exerciſe, which (it may be) God knows they could not bear; ſo they ſhould be careful not to be ſecure and at eaſe, when God is calling them to be exerciſed.
4. When Saints are moſt hardly put to it by trouble, there are ſtill ſome means appointed, which, being eſſayed, will bring ſome caſe; As h…r… Job ſuppoſeth there is ſomewhat to be done which may prevent his giving up the ghoſt.
5. Albeit we ſhould not make too much noiſe of our exerciſes, (and we are not truly exerciſed, if we be proud of it) yet even to vent our grievances by ſpeech will be ſome eaſe to a troubled mind; and when we are under any diſtreſs, we ought not to be Satans Secretaries, to conceal it, but ſhould vent it to God, and (if need require) to others alſo; For, this is Job's way of eaſe, to tell his …aſe. If I hold my tongue, I ſhall give up the Ghoſt. To ſmother our condition is ill, not only when God furniſheth us with good matter, Job 32.18, 19, 20. or when we would keep up guilt, Pſal. 32.3, 4. But even under diſtreſs of mind, our grief will grow by not telling it to God; Yea, many time, we may conceal and hide our condition as ſingular, which others have experienced as well as we, and would clear unto us, if it were communicate unto them. Only we ought ſo to manage our expreſſion of our diſtreſſes, whether to God or men, as our griefs be not augmented thereby, as, Pſal. 77.3. If we open thoſe wounds, without ſome exerciſe of faith; if we do only complain, forgetting thankfulneſs; or, if we complain only to others, without pouring out moſt of our complaint in Gods own boſom; Ezek. 24.23. the eſſay of this Remedy will but augment the Diſeaſe.
6. It is an evidence of humility (at leaſt, of one in a low and pitiful condition) when any lawful mean of eaſe is much thought of: when men are willing to be at pains to refreſh themſelves; and, when eaſe of grief, by venting of it, is looked on as ſome out-gate; For, ſo was it with Job here, who was willing to ſpeak, leſt if he held his tongue, he ſhould give up the ghoſt. Such as deſpiſe any lawful mean of comfort, or the leaſt meaſure of lawful eaſe, or will not be active to take off what they can of the weight of their own preſſures, they are not ſick enough, at leaſt, not humbled under their afflictions and exerciſes.
7. The expreſſions of afflicted Saints ought to be tenderly conſtructed, as being forced upon them through the vehemency of their diſtreſs; For, thus was Job driven upon his complaint, leſt ſilence ſhould hazard his life. Men that would cenſure Saints expreſſions under trouble, ought not only to conſider what they ſay, but whether they ſay it willingly and maliciouſly, or whether it be extorted from them through the violence of tentation.
Verſ. 20. Only do not two things unto me: then will I not hide my ſelf from thee.
21. Withdraw thine hand far from me: and let not thy dread m…ke me afraid.
22. Then call thou, and I will anſwer: or let me ſpeak, and anſwer thou me.
After all theſe reaſons juſtifying Reſolution, Job proceeds (in the third part of the Chapter) to his actual reaſoning with God, which continues till the end of his Diſcourſe. To which (in theſe verſes) he premits a deſire, by way of Caution, that God would grant him two ſuits, and then he would confidently compete, and not hide himſelf, as one afraid to enter the liſts, v. 20. Namely, That God would eaſe him of his preſent trouble, and, That he would not confound him with h… dreadful Majeſty, v. 21. Upon which terms, he offers unto God his choice of the weapons, either to propound or anſwer, as being ready himſelf to turn either Plaintiffe or Defendant, as God pleaſed, v 22.
This his deſire is the ſame, in ſubſtance, with what he formerly propounded, Chap. 9 34, and almoſt in words alſo. Only, his Hands here, is put for his Rod, there, And he would have this not only taken away, but, far away, that he might not only not ſmart under it, but might not be terrified with the fear of its return. And though upon the one hand, both his deſire, and his offer, that God may purſue or defend as he pleaſeth, cannot be excuſed as free of paſſion, and therefore he is challenged for thoſe, both by Elihu and by God himſelf. For, in his deſire to God, v. 20, 21. he doth indirectly reflect upon God, who had put him to ſuch diſadvantages in maintaining his integrity, and he attempts to limit God to ſuch a way of dealing with him, when he ſhould rather have ſought patience, and ſubmiſſion to his lot, ſuch as it was: His offer alſo, verſ. 22. is too bold and preſumptuous, as if he could either defend or purſue in maintaining all he ſaith; when (though it be true he was an honeſt man) yet neither his deſire of death, no… yet his way of managing the defence of his integrity, were juſtifiable. Yet, upon the other hand he is not to be too ſtrictly cenſured, (as his Friends did) ſeeing all theſe bold offers do witneſs his confidence and great honeſty, though mi… ed with much perturbation and paſſion. Nor doth he thus challenge and offer to debate with God, conſidered as a ſevere Judge; nor yet doth he intend to plead perfection before him, but only to plead his ſincerity, in his ſight, as a Father in a Mediatour.
From the words, thus cleared, Learn,
1. It is the duty and commendation of Saints, eſpecially under trouble, to be well acquainted with their own condition, how things are with them, and what they would be at; For, Job's ſo frequent repeating of this deſire tells ſo much, and that he was not fleeting, but knew where he was pinched.
2. When Saints are left on God in their troubles, they may have many humbling impediments in their approaches to him, which will make them ready to hide themſelves; For, ſo was it with Job here, v. 20. See, on, v. 3. Godly men are not to miſtake, as if their caſe were deſperate, when they are undone without Gods immediate help, and yet many things are in their way, to deterr them from approaching to him.
3. Whoever be the Inſtruments of the Saints troubles, yet it is God only to whom they go for eaſe of them; For, though Satan had an hand in Job's afflictions, yet his recourſe is to God for eaſe.
4. As troubles lying on may give a ſore daſh to confidence, and to mens courage in maintaining of their integrity; (See on Chap. 9.34.) So trouble may ſo cruſh their ſpirits, that when it is removed, the very fear of its returning will daſh confidence, and diſcourage; For, Job would have Gods hand removed far from him. We ſhould beware to give way to cruſhing, leſt that be a croſ…, when other croſſes are gone.
5. As God may ſeem terrible to his own in trouble, (much more is he ſo to the wicked;) So this, being too much dwelt upon, may add to their diſadvantages in coming to God; For, he propounds this as another caution, let not thy dread make me afraid. This calls upon them who would comfortably come to God in trouble, to pray that God may not be a terrour, Jer. 17.17. and not to entertain only terrifying apprehenſions of God, as a party to their honeſty (which he is not; and Job miſtook, in thinking Gods terrour would not allow him to avow his integrity) though it be one bleſſed fruit of trouble, to be made ſo ſenſible of his dreadfulneſs, as to be afraid to offend him, Pſal. 90.11. Neh. 9.32.
6. Whatever diſcouragements afflicted Saints find in their approaches to God; Yet the more humble they are, they will find the fewer: For, Job premits all thoſe cautions to his ſpeaking to God, only when he is to plead with him in a contentious way, as a Plaintiffe, or Defendant; whereas, had he been more patient and ſubmiſſive, he needed not have apprehended either Rods or Terrour, to affright him in his humble addreſſes.
7. Faith, and the Teſtimony of integrity, will make a man very bold in great hazards; For, in this offer, Call thou, and I will anſwer, or let me ſpeak, and anſwer thou me, albeit his ſpirit did overdrive him; Yet, herein the greatneſs of his faith and courage appears, that, being ſure of his own honeſty, he fears not guilt, ſo he be ſecured againſt Gods Power; and, that he will debate his cauſe on any terms. In this, his miſcarriage is not to be imitated; yet it may teach men to be ſerious, and to know what they are doing, in the matter of Piety, that ſo they may ſtand it out in a ſtorm.
8. Saints are very ready to miſcarry in their dealing with God under trouble; As here Job did. For it is difficult under trouble to ſpeak aright to God, humbly and without reflection, Mark. 4.38. And as Satan may make a ſnare of mens real honeſty, to cauſe them miſcarry in evil times, by deceiving them with fair ſhews of good things, or by their own preſumption that they muſt be right, becauſe truly honeſt and godly: So the teſtimony of a good Conſcience may be ill to guide under croſs-diſpenſations; and the man that hath it, being hard put to it, may be ſo much the more unruly under the croſs, that his own Conſcience doth not condemn him; as Job was here. And albeit it be their ſin and folly ſo to do, ſeeing the advantage of a good Conſcience might ſweeten all their trouble, and it were a bitter ingredient in their cup, to have an ill Conſcience; Yet, ſuch is mens weakn…ſs in tentation, that they cannot eſteem aright their own mercies.
Verſ. 23. How many are mine iniquities and ſins? make me to know my tranſgreſſion, and my ſin.
24. Wherefore hideſt thou thy face, and holdeſt me for thine enemy?
Followeth his complaint and actual reaſoning with God; wherein he diſcovers the greatneſs of his diſtreſs and paſſion, in that, albeit his former deſires and cautions be not granted, yet, upon any terms, he proceeds to complain and expoſtulate with God. And ſince God doth not call, to make him Defendant (as afterward he did) he turns Plaintiffe, and argues againſt Gods proceedings.
The ſcope of this Diſcourſe (as may be gathered from, v. 24, 25, 26, 27. Chap 14 3, 6. and elſewhere) is, humbly to expoſtulate with God about his ſevere dealing with him, to propound his tentations ariſing upon his condition, and to offer reaſons why he thought God ſhould not ſo ſharply afflict and exerciſe him. His firſt Argument (in theſe verſes) is taken from his innocence and integrity; The Antecedent whereof we have, v. 23. And the conſequent, v. 24. The meaning, in ſum, is; That being conſcious to himſelf of no groſs provocation, or reigning ſin, which might provoke God to deal thus with him; he deſires God would ſhew him, if there were any ſuch, whether more of them, or any groſs one (for he alters the number, from the plural to the ſingular) verſ. 23. And ſuppoſing there was none ſuch to be found; he humbly argues againſt Gods deſerting of him, and (by his deſerting of him, and the ſad ſtroaks inflicted upon him) dealing with him as with an Enemy; ſeeing this was not agreeable to his way of proceeding with juſtified perſons, v. 24.
For further clearing of this Argument, Conſider,
1. Job is not here ſimply denying that he was a ſinner; for ſo he ſhould lie, and contradict his own Profeſſion, Chap 7.20. But he only denies that he was guilty of groſs wickedneſs, or reigning ſin, and particularly of hypocriſie, wherewith they had charged him. And this queſtion is, in ſubſtance, the ſame with that Aſſertion, Chap. 10.7. Thou knoweſt that I am not wicked. Only the way of propounding it may be conceived with ſome reference to what Zophar had ſaid. Whereas he (Chap. 11.5, 6.) had aſſerted that, if God would ſpeak to Job, he would convince him that he had much more ſin then himſelf knew; Here Job puts the matter to God, that he would determine that point debated betwixt them; not whether he had more ſin then himſelf knew; (for Job was too honeſt deny that) but whether he had more, or any, of thoſe groſs wickedneſſes, for which God uſeth to plague men as he did him.
2. Job's Inference and Expoſtulation (v. 24.) upon the Suppoſition that he was no ſuch man, doth not import that he thought the ſins whereof he was guilty, though a Saint, did not deſerve all the afflictions that were upon him, if God ſhould proceed as a ſevere Judge, according to the rigour of the Law. But his ſcope may be thus conceived; Partly, He looks on God here as a Father, who uſeth not to purſue ſuch failings in his people, in ſevere indignation and wrath; and he looks upon his own ſins as pardoned, and therefore not to be remembered; and therefore expoſtulates that God dealt otherwiſe. Partly, it may be conceived that Job did indeed fail in this reaſoning: For as he uſually maintained againſt his Friends, that God might afflict a godly man as he did him, without any imputation to his holineſs and righteouſneſs, and yet he expoſtulates with God about it here; So he is indeed ſo hot in juſtifying himſelf againſt their imputations, that he fails (through weakneſs) in complaining of God that he ſhould thus deal with a righteous man. And being clean of theſe evils whereof they accuſed him, he not only tak…s the leſs notice of his ordinary infirmities and their deſrvings; but even of Gods Sovereignty and Dominion over his Creatures, which he elſewhere aſſerts againſt his Friends, and which, had he remembered it, might have made him ſubmit to Gods afflicting of him, had he not only been righteous, but even ſinleſs. And therefore we find this ſame diſcourſe (with other…) repeated, in ſubſtance, and cenſured by Elihu, Chap. 33.8-12. So that here we muſt not only look to what is ſound, but to his failings, in this Diſcourſe.
From what is ſound in his ſpeech, Learn,
1. Men, in judging of their own eſtate that they are not wicked, ſhould take ſpecial heed to the nature of their ſin; leſt, when they find groſs faults in themſelves, they yet delude themſelves with this pretence, that all have ſinned, and even the godly have failings: Therefore Job makes choyce of fit expreſſions and names of ſin, when he is upon the ſearch whether he was a wicked man, or hypocrite, as they judged. It is true, in both parts of the verſe he makes uſe of the word rendered ſin, which is applicable to all violations of the Law, under this general notion, that thereby a man declines and erreth f…om the mark at which he ſhould level and aim; and he makes uſe of this word to point out that a true Saint, who would approve himſelf to God, muſt have an eye upon all ſin, the leaſt as well as the greateſt, to ſtudy to prevent it, or to repent, for it if he be overtaken in it: Yet the other words, tranſgreſſion and iniquity, are added as aggravations and ſpecial qualifications of the ſin that he is denying to be in himſelf; and ſo the meaning of theſe conjoyned phraſes is, as if Job had ſaid, The tranſgreſſion and iniquity of my ſin, which is David's phraſe, Pſal. 32.5. And thus Elihu underſtands him as cleanſing himſelf (not of all ſin, but) of tranſgreſſion and iniquity, Chap. 33.9. And for the ſignification of theſe two words, I need not be very critical; only the firſt word rendered iniquity, may denote ſuch a perverſe and crooked deviating from what is right, as is in men who ſeek another chief good, beſide God, wherein to acquieſce; and the other, rendered, tranſgreſſion, (as following upon the former) may import an open rebellion and defection from God, when men refuſe to be reclaimed. Thoſe two cannot be in a regenerate Child of God, at leaſt he will not perſiſt in them, whatever a ſit of tentation may drive him to do for a time. And when men do wallow in ſuch ſort of ſins, their ſpots are not the ſpots of Gods people, Deut. 32.5.
2. As men ought not to deceive themſelves, in looking to the nature of their ſin; So neither ought they to deceive them…elves with this, that their ſins are few; ſeeing one groſs ſin reigning in them may prove them wicked: Therefore he makes inquiry, not only about inquities and ſins, in the plural number, but about tranſgreſſion and ſin, in the ſingular number. It is true, one groſs fa…ling (and ſometime more then one) may be found in a real Saint, as Adultery and Murder in David; Yet, as all their good things ſhould not hide the ſight of thoſe from them; So, they do not ab…olutely reign in them, nor do they perſiſt in them, as the wicked do. And therefore, albeit the concurrence of many groſs evils doth he…ghten th… guilt of the unrenewed man; yet one reigning ſin is enough to prove him wicked, whatever he ſeem to be in other things.
3. Honeſty and a good Conſcience will bear out a man againſt all imputations; will look upon a croſs as not ſent to purſue for ſin; and will came a man put a difference betwixt infirmities and reigning ſins; For, in …o fa… Job acquits himſelf warrantably in theſ… queſtions propound…d, as hath been explained. Though they charge him with wickedneſs and hypocriſie, he will not take with it; and though he will not deny ſin, yet he will not take with tranſgreſſion and iniquity in his ſin (ſee Pſal. 18.21, 23.) nor can he believe that God is purſuing his infirmities with this ſeverity.
4. Sincerity and true honeſty will make men be content to take with ſin, if God ſhall diſcover it and convince them of it; So much alſo doth thoſe queſtions and deſires import, How many are my iniquities? make me to know, &c. Such Queſtions and Propoſals to God, in honeſt men, may flow, ſometime, from a deſire that their Rods be not dumb Rods, but they may know what they ſay, and, if there be any quarrel, the diſcovery of it may help them to juſtifie God who hath afflicted; which was the fruit of David's ſight of his ſin, Pſal. 51.4. See, alſo, Neh. 9.33. Sometime, from a conviction and perſwaſion that God knoweth them better than they know themſelves, 1 Cor. 4 4. And therefore, albeit they could not endure, not be able to bear, an exact ſight of themſelves; yet they deſire not to be deluded, but to have ſuch diſcoveries as may help them to grow dayly in humiliation and ſelf-abhorrence. Sometime, from their being jealous of themſelves in the matter of their ſincerity; and therefore they would have his verdict upon it, nor will they be ſatisfied (though their hearts not condemning of them be enough; 1 Joh. 3.21.) unleſs he ſay ſo too, and do aſſure them, by his Spirit, of his approbation. See Pſal. 17.3. with 139.23, 24. Theſe are all good properties in Saints; Yet, if we conſider Job's preſent temper, that he is perſwaded of his honeſty, and though he deny not ſinfulneſs, yet it is not his preſent work to ſtudy it, but rather to maintain his integrity; we will find that (beſide his paſſionate reflection, and deſire not to be condemned unheard, of which af…erward) the only thing commendable, and intended by him in theſe Propoſals, is, that however he will not take with challenges from prejudicate men, yet he will plead guilty, if God (which yet he looks not for) ſhall convince him of thoſe evils. And this is, indeed, a duty, that men give proof of ſincerity, by ſubmitting dayly to Gods verdict in his Word.
5. A juſtified and reconciled man hath right to Gods favour, and to friendly uſage; For, if he cannot be convinced of tranſgreſſion and iniquity, v. 23. he inferrs, v. 24. that it is ſtrange God ſhould hide his face and hold him for his enemy. Whatever be Gods diſpenſations towards a righteous man, yet his right to thoſe Priviledges ſtands, Rom. 5.1, 2, 3. Jer. 31.20. And when his own weakneſs, or tentations, deprive him of the uſe of them, he may complain that he wants his allowance, as is ſaid in another caſe, Jer. 2.14.
6. It is an undoubted evidence of a mans ſincerity, when Gods hiding of his face is the bittereſt ingredient in his lot; For, this is his firſt complaint, Thou hideſt thy face. He would not ſo much have reſented the pain of his body, and other ſorrows, if this had not been, as we find at firſt he bare his afflictions with ſingular moderation. And ſince the favour of God is the godlies choice, Pſal. 4.6, 7. and their life, Pſal. 30.5. They cannot but be moſt affected with the ſenſe of the want of it. And men may diſcern their own ſincerity or unſoundneſs, by reflecting upon what they miſs moſt in trouble.
7. As deſertion is ſad in it ſelf, ſo alſo in this reſpect, that men in that condition are apt to put a ſad conſtruction upon diſpenſations, and to look upon God as an Enemy, in what he doth to them; Therefore, unto that, Thou hideſt thy face, it is added, and holdeſt me for thine Enemy. As guilt, ſo alſo deſertion, is a ſad Perſpective through which to look upon God and his diſpenſations. And we ſhould ſtudy to keep neer God, leſt diſtance and deſertion breed many tentations.
8. As deſertion is thus ſad in it ſelf, and in its effects; ſo it is yet ſadder when men are lying under ſuch a burden, and are in the dark as to the cauſe of it, or Gods mind in it; Wherefore, ſaith he, hideſt thou thy face, &c? implying (beſide his paſſion and failing, of which after) that if God would tell him the reaſon and cauſe of all this, if would eaſe him much; for then he would know what to do for recovering of his loſt allowance; whereas now, being bemiſted, he knew not what to do, but groan and lament under his preſſure. It is true, men may pretend darkneſs when the cauſe of their trouble is legible enough; yet, in it ſelf, it is a great mercy to know the cauſe of Gods diſpenſations, and a double mercy, if we improve that knowledge.
As thoſe things are found in this Diſcourſe; ſo Job's very miſtakes and failings, in thus arguing, may afford us uſeful Cautions and Inſtructions. As,
Firſt, That the righteouſneſs of his cauſe and perſon did let him ſee ſo little of the deſert of his ordinary infirmities and failings; which if he had conſidered, as the Pſalmiſt doth, Pſal. 130.3. & 143.2. he had not been ſo bitter in his complaints and reſentments under affliction. A fair warning to godly men, That they let not their confidence, as to the juſtification of their perſons, nor their innocence in ſome particulars, hide the humbling ſight of their infirmities, or the deſert thereof; leſt God be provoked to leave them to fall in foul miſcarriages.
Secondly, That, becauſe he was free of that groſs wickedneſs, or hypocriſie, wherewith his Friends charged him, therefore he is ſo peremptory in putting God to give a reaſon of his dealing with him; as if no reaſon could be given, ſeeing the reaſon they gave was falſe. This was ill argued, and did witneſs his diſtemper. For,
1. Gods Soveraign and abſolute Dominion over Man did vindicate him from all imputations of Injuſtice, as Elihu doth anſwer this ſame challenge, Chap. 33.9. — 12, 13.
2. God by thoſe Rods might chaſten and humble him, even for his dayly failings, as Elihu alſo tells him in his Diſcourſes.
3. God might put him, by thoſe afflictions, to a tryal and proof of his honeſty and graces; and therefore he had greater cauſe to lament that he proved ſo weak, then to quarrel that he was put into the Furnace.
4. Though Job were guilty of no groſs ſins, yet God might ſend thoſe afflictions to prevent his falling into ſin, as well as to humble and chaſten for ſin already committed.
5. God may inflict ſad trouble, even when he hath pardoned ſin, for vindicating of his honour, and for making men more cautions in avoiding ſin for the future, So 2 Sam. 12.9, 10, 13, 14.
6. God may afflict and deſert his own Children, that they may prize friendſhip more, and improve it better, when they recover it; as was the practice of the Spouſe, Cant. 3.1, 2, 3. with 4 5. In a word, The moſt upright men have nothing to plead againſt Gods afflicting and exerciſing of them, if he pleaſe. And if they can ſee no reaſon of Gods dealing, it is becauſe they are ignorant, and becauſe God is pleaſed to be unſearchable in his ways, that the more of himſelf may be ſeen in bringing ſuch diſpenſations to a good iſſue.
Thirdly, Albeit it be true that God did, in ſome meaſure, deſert him; yet he did help it on, and augment it, by his own diſtemper and paſſion. Gods Children may be deſerted in their afflictions (and it is a wonder if great afflictions do not draw it on) Iſai. 57.17. And It is an evidence of their honeſty to be afflicted with it; Pſal. 30.7. But it is their weakneſs to augment it by their own affectionate reſentments, and ill management of ſuch a tryal; and to make unto themſelves a ſpirit of Bondage, when God allows them the Spirit of Adoption, Rom. 8.15.
Fourthly, It flowed alſo from his weakneſs, that, becauſe God hid his face, therefore he ſuſpects God, in all his dealing, to be an Enemy. For frowns and deſertions, and afflictions alſo, may conſiſt with friendſhip, Jer. 30.10, 11, 14. Matth. 15.22, —28. yea and flow from it, Rev. 3.19.
Verſ. 25. Wilt thou break a leaf driven to and fro? and wilt thou purſue the dry ſtubble?
Job's ſecond Argument, whereby he pleads againſt Gods dealing thus with him, is taken from his weakneſs. It is propounded in this verſe in general terms, and then proſecuted by parts, with an expreſs application to himſelf; wherein he ſheweth, how ſeverely God dealt with him, v. 26, 27. and how weak he was to endure it, v. 28.
The Argument in this verſe may be thus taken up: That he was but a weak leaf before the wind, (eaſily ſhaken and moved upon the Tree, Iſai. 7.2. and eaſily caſt off the Tree and driven to and fro) and like dry ſtubble before the wind, or fire: Yea, he was already parched, ſhaken and toſſed with trouble. From all which he argues, that he was a weak and unmeet party for God, to cruſh and break, and purſue him, as he did.
Hence Learn,
1. However man conceit of himſelf, yet he is but a weak frail thing; like a leaf driven to and fro, and like the day ſtubble. See Iſai 2.22.
2. Since Man by Contemplation will not be ſerious in ſtudying of h…s own frailty; God ſends afflictions to give him a clear ſight of himſelf, and to abaſe him; For, it is in trouble that Job hath this impreſſion of himſelf. We ought not to miſtake if God put us to learn ſuch leſſons, though we think we know them well enough before. And when they are ſolidly imprinted upon our hearts, then trouble hath done pair of its work.
3. Weakneſs is our advantage, and a good plea, when we have to do with God, and are ſenſible of our frailty; For, it is his argument here, Wilt thou break a leaf, &c? Wilt thou purſue the dry ſtubble? God will account it no honour to run down a baſe worm, as David pleadeth with Saul, 1 Sam. 24.14. and when we are humbled and laid low, Rods have the leſs to do.
4. We muſt not ſo plead our weakneſs, as to preſcribe to God the meaſure of our tryal, if he will ſupport us; nor the meaſure of our humility, but that when we are humbl…d by Rods, he may let them continue, to produce yet more of that good fruit: For, ſince God did purſue Job, notwithſtanding his weakneſs, therefore his Argument muſt be allowed only with thoſe needful cautions, that when we plead weakneſs and ſenſe of frailty, yet God muſt not be quarrelled, though he ſeem not preſently to notice it, by taking away his Rods.
Verſ. 26. For thou writeſt bitter things againſt me, and makeſt me to poſſeſs the iniquities of my youth.
27. Thou putteſt my feet alſo in the ſtocks, and lookeſt narrowly unto all my paths; thou ſetteſt a print upon the heels of my feet.
Here Job inſiſts upon one branch of his Argument, that God did purſue him ſharply as one not juſtified. And ſo he begins firſt to enlarge the Conſequent of the Argument (that God ſhould not deal ſo with him) becauſe it affected him moſt. He alludes, in his complaint, to a Judges proceeding with a Malefactour, And complains,
1. That God ſeemed to give out, and to purpoſe to execute, a ſad ſentence againſt him; as Judges write their Decrees againſt Delinquents.
2. That (to make up the Dittay and Proceſs) God dealt with him as if he had not forgotten his ſins, even committed in youth, but will make them cleave to him as a poſſeſſion and abiding heritage, of which he cannot be rid.
3. That (which, with that which followeth, points out theſe diſpenſations of God which begot thoſe ſuſpitions and fears) as malefactors, eſpecially after they are condemned, are put under an Arreſt and in Priſon, till the ſentence be executed; So is he arreſted by afflictions, as if his feet were put in the Stocks.
4. That he is narrowly marked and traced (as Hunters do with wild Beaſts) as if God trod all his footſteps, and ſet a print upon the heels of his feet, or every ſtep of his motions. This may be thus underſtood, that God, by afflicting him, put him upon the Rack, to find out, and cauſe him confeſs, his crimes, or marks accurately all the imperfections of his life, that he might puniſh him. Or it may be thus underſtood, That being under Arreſt, he is watched where-ever he turn him, that he may not eſcape.
This gives us an humbling ſight of Job's preſent condition; and albeit many things here repreſented themſelves to his ſenſe, which God did not purpoſe in his afflictions, yet the whole of it may afford us uſeful Leſſons.
From v. 26. Learn,
1. Godly men are moſt affected with what God ſeems to ſay in and by their Rods; For, this is the ſad look Job takes of his lot; Thou writeſt bitter things, &c. Of this after.
2. Gods Diſpenſations may ſeem to ſpeak very ſad and bitter things to Saints, or, things which are very unpleaſant to them, as bitter things are to the taſte, and which make their lives bitter; For, ſaith he, Thou writeſt bitter things againſt me. This apprehenſion flows, partly, from ſelf-love, that cannot endure to be in trouble; Pa…tly, from our corrupted taſte and diſcerning in trouble, which judgeth of Gods dealing, not according as it is, but as our preſent diſtemper apprehends it; Partly, from Gods purpoſe to make Afflictions medicinal, by diſcovering the bitter fruit of ſin, Jer. 2.19. And whatever incouragements God allows in troubles; yet, for good ends, they muſt be alſo grievous, Heb. 12.11. Partly, from our miſtakes, and falſe concluſions gathered from Gods afflicting of us; For, the Rod it ſelf, here, is not bitter, but what he thinks God writes thereby. Theſe may be of uſe to us to reflect upon, when we find our lots bitter. Only we ought to beware of making them bitter to our ſelves by ſelf-love and miſtakes; and if we correct the diſtempers of our ſpirits, the real bitterneſs that is in them will do us good, and no evil.
3. It may be the ſad tentation of Saints, that Gods diſpenſations do not ſpeak only his preſent purpoſe to try them; but an unchangeable purpoſe to ruine them; For, he thinks thoſe bitter things, are, written, as the concluded determination and ſentence of his Judge. This is the uſual diſtemper of exerciſed Saints, that they judge of their caſe for ever, by what it is at preſent; whereas they ſhould remember the changes of the Right Hand of the moſt High, as that Text may be rendered, Pſal. 77.10.
4. A ſight of guilt is that which affects Saints moſt, and will make their apprehenſions ſad in trouble; Therefore he ſubjoyns the mention of iniquities, as that which made him apprehend thoſe bitter things. As Saints, in a right frame, would not be ſo much affected with trouble, if they ſaw guilt out of it; ſo the apprehenſions of guilt will be very ſad, when it is ſeen in the Mirrour of ſad trouble purſuing it.
5. Reconciled Saints, whoſe ſins are pardoned, may yet, to their ſenſe, have their guilt …aked out of its grave, and laid to their charge in trouble; For, ſo Job apprehends that even the iniquities of his youth, which were long ſince pardoned, he is made to poſſeſs, or, inherit them, and cannot be rid of them. This is nothing elſe but Satans calumny and tentation, and their own miſtake; ſeeing pardoned ſin is remembered no more, Jer. 31.34. Nor will be found, Jer. 50.20. See Iſa. 38.17. Micah. 7.19. Yet it is a frequent tentation in affliction, as, 1 King. 17.18. And herein may be ſeen, Partly, The tenderneſs of Saints (though clogged with a miſtake) in that, when God ſmites, all the wounds of an healed Conſcience do bleed afreſh, and are apt to ſuſpect all is wrong. And, indeed, we have need to make ſure work againſt ſuch an aſſault; for trouble will ſift and ſearch us narrowly. Partly, an hand of God my be here ſeen alſo; who, albeit he will not really recal a ſentence of pardon; yet, upon new provocations (when we walk not humbly and cautiouſly. Joh. 5.14 when we cheriſh not love to God, Luk. 7.47. nor walk tenderly towards others, Matth. 18.23-35. Tit. 3.2, 3.) he may affright us with the opening of that rotten grave, that ſo he may humble us with the ſight of what we were, and may convince us of our ingratitude and folly, in daring to provoke him again.
6 He mentions the iniquities of his youth, as that which troubled him moſt; It may be, becauſe he was converted when young, and ſo had no groſs miſcarriages after, but only the former follies of his youth, to trouble him. As, indeed, it is a mercy to be early prevented by grace, that ſo many foul miſcarriages may be prevented. But ſeeing David had his groſs miſcarriages after Converſion, who yet is exerciſed about the ſins of his youth, Pſal. 25.7. and ſeeing the ſins of the wicked's youth are particularly marked, Job 20.11. who yet have abominations enow in the reſt of their life; Therefore I take this to import here, That as youth is very obnoxious to miſcarriages, 2 Tim. 2.22. and that in all the periods of that age, (for it is, youths, in the plural number, taking in all the periods of it, till he came to manly-age.) So, however men do lightly paſs theſe evils, as thinking youth may excuſe them; Yet, a tender heart will be much affected with them, as Job was here.
From v. 27. Learn,
1. God may ſeem to deal very ſeverely with his own Children, and to give them ground of ſad complaints; For, Job doth here produce (as he apprehended) thoſe ſad evidences of Gods writing bitter things, and of his purſuing his iniquities. It muſt be remembered, that God will heat the furnace to every one of his own Children, according to the meaſure of good mettal he hath put into them, and according as he purpoſeth to make them ſhine bright, by their being tried.
2. There are ſome particular ſeverities which Saints cannot well bear or digeſt; and which Job here complains of; Such as,
1. When Gods dealing ſeems to ſpeak them wicked, and he puts their feet in the ſtocks, as Malefactours.
2. When he moſt narrowly marks all their ways, as deſiring to find faults for which to puniſh; and is not like a Father, pitying, and not chiding, Pſal. 103.9, 13. nor lets forth his pardoning mercy, with-which they cannot ſtand, Pſal. 130.3, 4. For, of this Job complains here.
3. When they can have no breathing, or way to eſcape, on any hand; but are kept in the ſtocks, and watched over.
4. When all ſeverity ſeems to be but a reſerving of them for more evils to come; as a condemned Malefactour is kept in Priſon.
5. When God is ſeen to do all this; as Job here regrets. For, albeit it be good to be in his hand, yet his being a party in ſuch ſeverity, is very ſharp and ſad.
Doct. 3. As Saints may be under all thoſe ſad apprehenſions and afflictions; So, in ſuch a caſe, it is not eaſie, even for eminent Saints and reconciled men, to keep their grip; For, this is a reaſon why Job had ſuch apprehenſions of Gods purpoſe about him, v. 26. and could not but think they were true. We had need to have our evidences very ſure and ſtrong againſt ſuch aſſaults; And Saints ought not to miſtake, albeit ſtrong troubles ſhake them very ſore.
4. When Saints condition is at the worſt, and they have repreſented it as ill as they can; yet it is conſiſtent with love; For, ſo was it in Job's caſe, which he repreſents to be ſad. And when they judge otherwiſe of their caſe, it is, either becauſe they miſtake it as worſe then it is, or, becauſe they are ignorant that love can continue towards thoſe who are ſadly afflicted, and can carve out, and order their ſad lots.
Verſ. 28. And he as a rotten thing conſumeth, as a garment that is moth-eaten.
Here Job confirms the other branch of his Argument, concerning his weakneſs; which he proves by effects, that he was undone by his afflictions, and no more able to ſubſiſt under them, then a rotten ſtick is fit to be imployed in any work, or a moth-eaten garment to be worn
Hence (beſide what is marked on, v. 25.) Learn,
1. He ſpeaks of himſelf in the third Perſon, He, not only by way of contempt, as, indeed, trouble ſhould put men out of conceit with themſelves; or, to point out that this frailty is common to him with all men; as Chap. 14.1. or, becauſe he points here at that ſimilitude of the leaf, and dry ſtubble, v. 25. and ſo the word ſhould be rendered, it: But, chiefly, he expreſſeth it thus, To ſhew, that he could not but pity ſuch a caſe, whoſoever… it was; and hereby, Teacheth us, That ſelf-love ſhould not dictate our complaints, and cauſe us think much of that, when our own Lot, which we would but little regard, if it were anothers.
2. Men who would prevail with God, ought to be real in what they ſay, not pretend…ng to what they are not; For, Job pleading his weakneſs, intimates that it was not ſaid only, but might be ſeen in effects, in that he was conſumed with his troubles.
3. Whatever men may think of themſelves in a time of eaſe; Yet trouble will bring out their frailty and weakneſs, as ſome ſeaſons do diſcover weak and unwholeſom conſtitutions; For, then man appears to be a rotten thing, and a garment that is moth-eaten, which may continue long enough, if they he unimployed, but they are no ſooner made uſe of, then they appear to be what they are.
4. Albeit the Lord ſee it not meet to reſpect the afflictions of all; nor yet to notice every clamour of his own, when they make too much noiſe of the leaſt tryals and exerciſe; Yet it pleads for pity, and help to a Child, when he is in preſent peril of periſhing; For, ſo doth the Argument run, That ſince he was a conſuming, therefore God would not ſo preſs him. See Pſal. 94 18, 19. Only (b…ſide that it was his duty to remove his miſtakes of Gods dealing, which did conſume him moſt) theſe Cautions muſt be added,
1. That Saints miſtake not, though they be conſumed and cut off in greateſt outward trouble.
2. They muſt be content ſo expect Gods pity and help, as yet to reſolve to bear trouble ſo long as he giveth ſtrength to bear it: For, ſo dealt he with Job; though he judged himſelf already conſumed, yet God keeped the trouble on, and, when all was done, brought him ſafe through it.