Exposition of Job, Exposition of Job · Chapter 22 · Verse 21 – Verse 22
Verſ. 21. Acquaint now thy ſelf with him, and …e at peace: thereby good ſhall come unto thee.
Followeth the Second Part of the Chapter, wherein Eliphaz, having endeavoured to convince Job that he was wicked, doth now (as he had done in his firſt diſcourſe) ſweeten this ſharpneſs with an Exhortation to be converted and repent, preſſed upon him by many encouragements. The Exhortation is propounded in ſeveral branches, with ſome encouragements intermixed, v. 21, 22, 23. Unto which other encouragements are expreſsly ſubjoyned, v. 24, &c. Concerning this part of the Chapter it is to be marked, in General.
1. That the Exhortation contains ſound Doctrine, concerning the way of an unrenewed man, or hypocrites, converſion and turning unto God; But it is ill directed and applyed to Job, as if he had been an hypocrite before, and ought now to caſt away the teſtimony and evidences of his former integrity.
2. As for the Arguments, or, Encouragements, eſpecially theſe promiſes of temporal proſperity upon his repentance; whatever truth be in them, that ſuch Promiſes are put in the Believers Charter, to be performed as God ſeeth good, 1 Tim. 4 8. Yet they hold not true in Eliphaz's ſenſe, that proſperity will be heaped upon every penitent and godly man. For, the Scriptures, and Experience in all Ages, do bear witneſs to the contrary.
In this verſe we have,
1. An Exhortation in two Branches, that Job ſhould acquaint himſelf, or, become familiar, with God, and be at peace; which is a good counſel, when given to the fit perſon.
2. A General Encouragement ſubjoyned, that he ſhall reap good, and advantage by ſo doing.
Obſ. 1. It may be one of the godlies tryals under affliction, to have all their Piety judged to have been hypocriſie, and that they muſt begin of new, as if they had never done any thing in ſincerity before; For, ſo is Job dealt with here. And godly m…n may be tempted to yield to this, both on the left hand, by rough uſage, wherewith Job hath been eſſayed in the former part of the Diſcourſe, and on the right hand, by ſoft and ſmoo…h inſinuations, wherewith he is aſſaulted here.
Hence,
1. It is the duty of men, to expect that their ſtate will be tried, and that their integrity (real, or, ſuppoſed) will be aſſaulted, when tryals come; as the winds and ra…t…y how the houſe is builded, Mat. 7.24, 27.
2. It is acceptable ſervice in the truly godly to ſtand faſt in this tryal, and not to raſe the foundations, whatever infirmities and miſcarriages they ſee cauſe to acknowledge; For, it is ſent to be a tryal, wherein they ought not to faint.
3. They are very cruel, and do try ſharply, who call the grace of godly men in queſtion in the day of their tryal.
Obſ. 2. Greateſt ſharpneſs againſt mens perſons and faults, ought to be ſeaſoned with ſweetneſs and love; As here Eliphaz ſubjoyns ſweet inſinuations to his former ſharp diſcourſe (though he had omitted it in his laſt diſcourſe, Chap. 15.) and falls a beſeeching acquaint thy ſelf now, or, I beſeech thee. Sharp rebukes ought to be mixed with love, to make them take; For, it is no eaſie art to reprove men aright, but requires much honeſty, tenderneſs, and love.
Obſ. 3. Afflictions do never ſpeak rightly to men, but when they preſs Reconciliation with God upon them▪ either to ſecure it by renewed evidences and aſſurances, if they be already reconciled, or, to make it up, if it be otherwiſe; For, in this ſenſe his Doctrine is ſound, though it muſt not be granted that every afflicted man is unrenewed, and hath the friendſhip to begin. But otherwiſe, whatever afflictions ſeem to ſay from God to us, yet it ſpeaks love in God, and ſafety to us, if our afflictions lead us to God-ward, to make ſure his favour, and to have all our loſſes made up by it; and to run away f…om God in afflictions ſpeaks our condition to be very deplorable, Iſa. 1.5. Jer. 5.3.
Obſ. 4. It it a ſweet encouragement to ſeek to God, that it is never unſeaſonable, within time, to ſeek to have our peace made up with him. But when we are not only ſinful, but wicked, and ſadly ſmitten for it, yet we are allowed to turn to God, and it is to good purpoſe ſo to do; F…, though Eliphaz ſuppoſe Job to be wicked, and that he is plagued for it; yet he exhorts h…m now to come to God. See Jer. 3.1. Lev. 26.21, 22, — 40, 41, 42. God will make ſinners welcome who come to him, after they have wandered long and far, and when all other doors are ſhut upon them. And his rods are ſent forth to drive us to his mercy, and do ſay unto us, Why will ye die? Ezek. 18.31. See Hoſ. 2.5, 6, 7.
Obſ. 5. The firſt Exhortation is, Acquaint thy ſelf with him, or, converſe habitually and familiarly with him (as a ſervant attends upon his Maſter, and a friend converſeth with his friend) and reap the profit of Reconciliation, as the word ſignifieth alſo to profit, v. 2. and frequently. And ſo it may be underſtood in oppoſition to what is ſaid, v 2. That though his righteouſneſs could not profit God, nor his counterfeit righteouſneſs profit himſelf. Yet he would do well to take a tryal how much advantage his real acquaintance with God ſhould bring unto him. It points out,
1. A chief cauſe of mens continuing in a ſtate of diſtance from God, is, their ignorance and want of acquaintance with him; He is an unknown and miſtaken God, and therefore his ſervice and way are alſo miſtaken and ſleighted. See Pſal. 9.10. Iſa. 40.27, 28, &c. and 51.12, 13. Rev. 15.4. Sleighte…s of God and his ſervic… do proclaim their ignorance. And hence it is, alſo, that Saints do miſtake his frownings, his not anſwering of their Prayers, his afflicting of them, &c. In all which his counſels and thoughts are very deep.
2. The Lord approves of no pretence of Converſion or Reconciliation, when men are not habitual in their converſe with him; Nor will he be pleaſed with the going about of his ſervice in fits, unleſs they be conſtant; For, ſo much doth the word import here. See Pſal. 78.34.37. & 106.12, 13. This conſtancy, and that we have ſtill ſomewhat to do with God, the receipt of one mercy diſcovering our need of another, will both prove and entertain our friendſhip with God: and if God be our choice and happineſs, we cannot but deſire and delight thus to converſe and walk with him,
3. The good and advantage of Piety will be better diſcerned when men have perſevered in it, than they can at firſt attain to know and feel; For, by this acquaintance and habitual converſe, they find the profit of it, as th… word ſignifieth. See Hoſ. 6.3. Mat. 15.22.—28. God may have many words to theſe who ſeek him, before he ſpeak warmly and comfortably to them; and they need much to prepare them for his Conſolation. And therefore whatever our ſucceſs be, yet if we live in an habitual and conſtant dependence upon God, it is well. For, we may be exerciſed with delays, that we may ſtay the longer with God.
Obſ. 6. He ſaith, acquaint thy ſelf with him, that is, with God, whom he thus deſigns, though he had not mentioned him long before in his ſpeech; not only becauſe the purpoſe would eaſily lead Job to underſtand it of God, but to evidence that God was ſo much in his mind, as he ſpeaks of him, as one he had been immediately ſpeaking of before. And it points out, how much God ought to be in the hearts of his people; which made the Bride deſign Chriſt, him whom my ſoul loveth, Cant. 3.1, 2, 3, 4. and made Mary ſpeak of him as one who, ſhe thought, might be known and eſteemed by every one, as he was by her ſelf, If thou have born him hence, ſaith ſhe to the ſuppoſed Gardner, John 20.15.
Obſ. 7. The Second Exhortation is, be at peace; which though it may import an encouragement taken from the fruit of acquaintance with God, which will be peace, Yet, it is here preſſed as Job's duty to be at peace. For, in the following words it is ſubjoyned, thereby, or, (as it is in the Original) by theſe, (namely theſe two, acquaintance and being at peace) good ſhall come unto thee. And by peace we are not only to underſtand that peace which is the fruit of juſtification, Rom. 5.1. (which though it be Gods gift, yet it is our duty alſo to attain it, in ſo far as by following of duty, and by making and keeping acquaintance, we come to it, and we ought to aſſure our own hearts of it) but alſo that peace, which conſiſts in meekneſs, calmneſs, and ſubmiſſion (which certainly it is our duty to ſeek after) oppoſite to that murmuring and impatience, whereof Job was indeed guilty.
It teacheth,
1. No true peace, or quietneſs, or patience, and meekneſs, will be attained (eſpecially under affliction) let us turn us where we will, but in and by acquaintance and familiarity with God; For, the one followeth here upon the other, Acquaint thy ſelf with him, and be at peace. Otherwiſe, men do forget their reſting place, Jer. 50.6. And do ſeek peace where it is not be found, like feveriſh perſons, who ſeek caſe in the change of their Beds.
2. Acquaintance with God tends to, and is the ground of true and ſolid peace; As this connexion alſo imports. See Rom. 5.1, 3, 4. & 8.38, 39. and ſuch as converſe with God are deprived of their allowance, when they want this peace.
3. It is our duty, to be active in promoving this our allowed peace; For, he is exhorted to it here. Partly, we ought to be ſenſible, how our diſtance keeping with God, our not converſing more conſtantly with him, and our untender walking, obſtruct our peace, and ſhould ſtudy to remove theſe impediments. Partly, when we have right to it we ought to perſwade and aſſure our own hearts of it before God, 1 John 3.19. Partly, when we have attained it, we ſhould be ſo tender of it, as to do nothing which may over-cloud it, or take away the ſenſe and comfort of it; but ſhould confeſs and repent of ſin, meekly ſtoop under croſs diſpenſations, digeſt injuries, avoid diſtractions, &c. that our peace be not interrupted. See Cant. 2.7.
4. A right way of making and keeping acquaintance with God, and a fruit of his being at peace with us in Juſtification, is, when we become peaceable, and do quit our weapons whereby we fight againſt God, and do give over murmuring, and put on meekneſs and patience: For, this alſo (if not chiefly) is intended here. So that there is no true acquaintance, nor right converſing with God, ſo long as we live like Rebels under a pretence of friendſhip. And paſſion, murmuring and fretting, are the fruits of our deſertion and diſtance from God; and the ſting of all our croſſes. For, righteouſnes and meekneſs, Zeph. 2.3. would cu…e all our diſtempers and grievances. Righteouſneſs (that of Chriſt imputed to us, and witneſſed by a righteous Converſation) will ſecure the ſtate of our perſons; meekneſs of diſpoſition will hide us from the evil and hurt of all croſs diſpenſations; And if we begin firſt at the ſtudy of righteouſneſs (as the order there is) and to be ſecured of the favour of God; meekneſs will be the more eaſily attained.
Obſ. 8. The encouragement ſubjoyned, is, By theſe good ſhall come unto thee, which is a truth, though not in his ſenſe, as hath been cleared.
It teacheth,
1. Although an unreconciled man may receive things which are good in themſelves, yet they prove not good, but ſnares to him, ſo that the more good things he hath, it is the worſe for him; For, it is only upon acquaintance with God, that good cometh. See Tit. 1.15.
2. Reconciliation with God makes all things (whatever they be in themſelves) prove good to the reconciled man; as here is promiſed. See Rom. 8.28. So that we ought not to judge of our lot by our ſenſe (as Gideon judged of Gods preſence, Judg. 6.13.) but by our ſtate before God.
3. Peacableneſs and meekneſs is a mean to bring about good to us, and to make our lot good to us, whatever it be; For, be at peace, ſaith he, thereby good ſhall become unto thee. Otherwiſe, paſſion and bitterneſs calls for more croſſes, Yea, paſſion will look upon that as evil, which meekneſs will ſee to be good, and make it prove good to us.
4. Such as are acquainted with God, and at peace, need not to be ſolicitous for good things; For, good ſhall come unto thee. God will watch over ſuch for good, and will come over all their unworthineſs, and do what is beſt for them, and in the fitteſt ſeaſon.
Verſ. 22. Receive, I pray thee, the Law from his mouth, and lay up his words in thine heart.
In this verſe we have another Branch of the Exhortation; That he receive and acknowledge the divine authority of the Word.
Whence Learn,
1. Such as mind to prevail with others by their counſels, ought to be unwearied in their affectionate and ſweet inſinuations upon them, not pleaſing themſelves that they do ſo for a fit only, nor being out-wearied by any waywardneſs they find in theſe with whom they deal: For, he is yet at his entreaties with Job, I pray, or, beſeech thee.
2. True Converſion and Reconciliation with God is evidenced by our reſpect to the Word of God; Therefore is this Exhortation, to receive the Law, &c. ſubjoyned to the former, as an evidence of acquaintance with God. As we ought to know and make our acquaintance with God as he hath revealed himſelf in his Word (not ſetting up our miſtakes and fanſies, in place of the true God.) Rom. 10 6, 7, 8. So every regenerate perſon muſt needs reſpect the Word, which is the ſeed of Regeneration. 1. Pet. 1.23. with Chap. 2.2.
3. Right eſteemers of the word will diſcern and acknowledg the divine authority thereof; that it is not only a Doctrine (as the word alſo ſignifieth) but a Law (which is the name frequently given to all the Scripture, becauſe of its Divine Authority) and his words.
4. Men, who would prove that they acknowledg the Divine Authority of the Word, muſt not carp and quarrel, nor preſcribe to God (as many would preſume to teach God how he ſhall teach them) but ought abſolutely to ſubject themſelves to receive what cometh from his mouth; as here we are taught. This Iſrael pretended to, Deut. 5.27. But Cornelius was more ſincere in his Profeſſion… Acts 10.33.
5. When the Word is thus received, it muſt be laid up in the heart, before it work any good effect upon us; Therefore it is added; And lay up his words in thine heart. See Deut. 6.6. Pſal. 119.11. Prov. 4.20, 21. This imports that we ſhould not be negligently forgetful of the Word, Heb. 2.1. Jam. 1.23.24. but ſhould lay it up in our hearts, as in good ground, that it may bud forth in our practice, Luke 8.15. ſeriouſly meditating thereupon, Pſal. 1.2. pondering the authority thereof, and the importance and weight of what is ſpoken, Luke 2.19.51. affectionately entertaining even the ſharpeſt meſſage, as a precious Jewel. Pſal. 40.8. and tenderly trembling at what God ſpeaks. Ezra 10.3. Iſa. 66.5.