Exposition of Job, Exposition of Job · Chapter 22 · Verses 1-3 – Verse 4
Verſ. 1. Then Eliphaz the Temanite anſwered, and ſaid,
2. Can a man be profitable unto God, as he that is wiſe may be profitable unto himſelf?
3. Is it any pleaſure to the Almighty, that thou art righteous? or is it gain to him, that thou makeſt thy ways perfect?
THeſe Verſes contain the firſt Argument whereby he endeavours to prove Job wicked; Namely, That ſince he boaſted of his righteouſneſs as uſeful to God, or that which might advantage him, therefore he was a wicked man. Which concluſion, though it be not expreſſed here, yet it is the deſign of his whole Diſcourſe to infer it; as appears from his expreſs charge, v. 5, &c. and may be gathered from his counſels to repent and turn to God, v. 21, 22, 23. In managing of this Argument,
1. He propounds in a general Interrogatory, v. 2. (by which way of expreſſion he declares the certainty of what he aſſerts, as being ſuch as cannot be denied) that a man cannot be profitable unto God, by any thing that he hath, and particularly, not by his righteouſneſs or piety, which is that he intends here, as appears from v. 3. and from Chap. 35.7.
2. He illuſtrates this General Aſſertion by a diſſimilitude, v — 2. that a wiſe man may be profitable to himſelf by his wiſdom, but not ſo unto God. Which holds true, in general, of all ſound moral wiſdom; but it is intended here, chiefly, of ſpiritual wiſdom, which may profit the man that hath it, but cannot bring any advantage unto God. See Chap. 35.8.
3. He applies all this in particular to Job, v. 3. that however he boaſted of his piety; yet it could neither bring pleaſure nor profit unto God, though he were ſuch. Which doth not contradict what is elſewhere ſaid in Scripture, of Gods delighting and taking pleaſure in his people, and in their righteous ways. But the latter word, gain, expounds the firſt word, pleaſure; and it imports that God doth not take pleaſure in mens Piety, becauſe of any advantage he reaps thereby; and particularly, he will let them know how little pleaſure he takes in it, or is profited thereby, when they boaſt of it.
For further clearing of this Argument, Conſider,
1. That this is a true Antecedent, or a fault very juſtly charged upon Job (as will appear from the ſpeeches of Elihu, and of God himſelf unto him) that he contented not himſelf to maintain his own integrity, but made too much noiſe of his righteouſneſs, and reflected too hardly upon God who (as he thought) took no notice of him and his Piety. Yet all this will not infer Eliphaz's concluſion, that therefore Job was a wicked man; But only that he had groſsly miſcarried in a fit of tentation.
2. It may alſo be adverted, that that amplification of his aſſertion, v.—2. (beſide the general ſcope of the whole Argument) hath yet a more particular reflection upon Job's integrity. For, therein he ſuppoſeth that, however the Piety of no man could profit God, yet, it might advantage themſelves; whereas Job's ſuppoſed Piety, had not ſo much as profited himſelf, ſince it had neither prevented, nor delivered him from theſe afflictions. But, herein he did miſtake; for Job had real advantages by his Piety, even in the midſt of his ſufferings.
From this whole purpoſe, Learn,
1. Albeit Eliphaz erred in his judgment concerning Job, yet his carriage, conſidered abſtractly and in general, may teach; That it is the duty of godly men, in their ſtations, not to da…ly with them who are in an evil courſe, eſpecially when mildneſs will not gain them; For, now he anſwered, and ſpeaks home what he had hinted before.
2. It is not enough that men boaſt of their righteouſneſs and piety, unleſs they ſtudy ſincerity and integrity in their ways; For, he joyns both here, to be righteous, and of perfect ways.
3. Albeit our endeavours will not, of themſelves, reach to make us truly godly, yet God will not do it without our endeavours: For, it ſhould be our care to make our ways perfect.
4. Whatever be the judgment of the world, yet true Piety is the beginning of Wiſdom, and he is a wiſe man who makes Piety his great ſtudy and care; For the righteous and the perfect man, is alſo called the wiſe man here.
5. The great wiſdom that is in Piety may appear from the notable advantages which, thereby, redound to him who hath it; For, he that is wiſe may be profitable to himſelf; See 1 Tim. 4.8. Prov. 3.13, 14, &c.
6. The profit of Piety muſt not be meaſured by outward lots, as though it availed not a man if he be not kept free of troubles; For, in this Eliphaz did miſtake, as hath been cleared. And, indeed, trouble may be inflicted upon godly men, that it may help them to find the worth of Piety, in theſe cordial ſupports and refreſhments which the favour of God and the teſtimony of a good Conſcience do then afford.
7. Whatever profit men reap by Piety, yet it redounds not to God, who reaps no profit by it, nor hath any pleaſure in it, upon that account; For, here it is enquired, Can a man be profitable to God? Is it any pleaſure to the Almighty, that thou art righteous? &c. to aſſure us that it is an undeniable truth, that he cannot be profited thereby. And this commends the ſelf-ſufficiency and infinite goodneſs of God, who takes ſo much pains to ſeek us and our ſervice for our own good; and cries down all opinion of ou… merit, all conceit of our ſelves, and all murmuring at Gods diſpenſations.
8. Whatever be the Lords condeſcendence, in taking pleaſure in his peoples righteouſneſs and ſervice; yet they loſe all this advantage who conceit or boaſt of their own worth; For, to ſuch in ſpecial, it may be ſaid, Is it any pleaſure to the Almighty that that thou art righteous? as here it is ſaid to Job in the like caſe; And afterward God confirms it by Elihu. See Gal. 6.3.
9. Men are naturally ſo ſo ſelfiſh, that they will far more eaſily aſſent to general Truths, then admit of particular Applications wherein they are concerned; Therefore he propounds this Aſſertion firſt in general, v. 2. that he may make way for the particular Application of it, v. 3.
10. Whatever fault there be in a godly mans pleading of his own integrity, yet that will not prove him wicked: For, Eliphaz did miſtake in this, and his true challenge did not prove his concluſion. And we ought to be careful that we faſten no more, even upon mens real faults, than they will bear; and that we judge not of Saints eſtate by the weakneſſes that break forth in an hour of tentation.
Verſ. 4. Will he reprove thee for fear of thee? will he enter with thee into judgment?
This verſe contains his Second Argument to prove Job wicked, which may be interpreted diverſe ways. The word, Fear of thee, may be rendered, thy fear; and ſo it comes to this ſenſe, as if he had ſaid; God doth not reprove and enter in judgement with thee (as by his rods he doth) for thy Fear, Reverence and Religion; Therefore, ſince he hath entered in judgment with thee, it muſt be for thy wickedneſs. This is indeed a truth, That whatever God do to any, yet he hath no quarrel at their Piety, if it be ſincere; and godly men ought to reckon that it is ſo. Yet this will not prove Eliphaz's concluſion; For God may reprove, and even plead his quarrels, becauſe he loveth his own; and he may afflict them, that he may prove and try them, and that he may manifeſt his own glory in their ſupport, and the truth of his own grace in them. But as the words are tranſlated, the ſenſe is, as if had ſaid; As thy righteouſneſs cannot profit God, v. 2, 3. ſo neither doth he fear hurt from thee; nor needs he pick a quarrel leſt, otherwiſe, …e ſhould ſuſtain prejudice by thee. See Chap 35.6. Therefore his proceeding cannot be partial, but according to juſtice; and conſequently, thou muſt be wicked, ſince he afflicts. For thy afflictions muſt either be for ſin, or for nothing, ſeeing he needs neither fear thou wilt grow ſo good, that he cannot reward thee, or ſo great that he cannot command thee. This Argument is faulty, and proceeds upon the ſame miſtake, with the former Interpretation, that there can be no cauſe found why God afflicts men, but either for wickedneſs, or for goodneſs, or, fear of hurt from the party if he were not afflicted; whereas (as hath been ſaid) there are many more wiſe reaſons of his procedure.
However, the General Doctrine may teach.
1. Gods reproofs are judicial proceſſes, or they will draw to that, if not taken with; Therefore are they joyned here, reproving, and entering into judgment, the one as explicating the other,
2. Mens paſſions, and, particularly, their cowardly fears, are great enemies to juſtice; Therefore it is ſuppoſed here, that to act out of fear is inconſiſtent with doing juſtly, cowards being always cruel and unjuſt.
3. God is above all fear of the creatures, or, of any hazard from them; For, ſaith he, Will he reprove thee for fear of thee, &c? which as it proves his greatneſs, ſo alſo the juſtice of all his proceedings.