Exposition of Job, Exposition of Job · Chapter 25
CHAP. XXV.
In this Chapter we have Bildad's third aſſault upon Job, and the laſt that is made by any of his three Friends; For after this they give over debating with him, and Job ſpeaks on till Elihu interpoſe to decide the controverſie. In this Diſcourſe, Bildad doth not at all meddle with Job's diſcourſe, Chapter 24. concerning the lot of many wicked men, but only reflects briefly upon his complaint, and his deſire to plead his own Integrity before God, Chap. 23. And the reaſon why he paſſeth one branch of the debate, and toucheth ſo briefly upon the other, ſeemeth not to be becauſe he was convinced by what Job had spoken of Gods indulgence toward wicked men, Chap. 24. Nor yet is it clear or certain that Job did interrupt him in his diſcourſe, before he came to that other branch of the Question, as being imbittered by the little he heard upon the firſt part of it: But conceiving Job to be stubborn and wilful in his opinions (as is expreſly declared to be all their thoughts, Chap. 32.1.) he will deal no more with him, by way of formal reply to the ſeveral parts of his Diſcourſe, but cuts ſhort, and leaves him with a ſhort word of conviction about the matter of his Righteouſneſs, wherein he endeavours to affright him with theſe high expreſſions of Gods Dominion, and intimation of mans baſeneſs.
His Doctrine is much the ſame with that of Eliphaz, Chap. 4.17. &c. And doth indeed militate ſtrongly againſt mans pleading of perfect purity, and ſerves well to reprehend Job's raſh expreſſions, which Elihu, upon theſe and the like conſiderations, doth condemn; and ſo I intend to make uſe of the words. But all this makes nothing for confirming of Bildad's and his aſſociates aſſertion, (as ſhall be cleared on v. 4.) that Job was wicked, becauſe afflicted, or becauſe he pleaded that he was a godly man, notwithstanding his afflictions. But in this Diſcourſe Bildad proceeds upon a twofold mistake; 1. That God behoved either to be unjuſt (which were blasphemous to aſſert) who had afflicted Job, or elſe Job muſt be wicked, who was afflicted; which is a great miſtake and errour, as hath been often cleared. 2. That he ſets himſelf to prove that which Job denied not. For his Argument tends only to prove that no man can be perfect, or legally just before God; And Job did never juſtifie himſelf as free of all ſin, though his expreſſions were, ſometimes, raſh and inconſiderate.
In the Chapter we have to conſider, 1. That Bildad did anſwer, v. 1. 2. The anſwer it ſelf; Wherein his ſcope being to prove that Job did falſly arrogate Righteouſneſs to himſelf and did preſumptuouſly deſire to plead his purity before God; He makes uſe but of one Argument for this end, taken from Gods ſoveraignty and dreadfulneſs, compared with Mans baſeneſs and polluted Original. In which Argument, he propounds Gods dreadful Dominion, v. 2, 3. then he gives an account of Mans baſeneſs, becauſe of which he cannot be righteous and clean before ſuch a God, v. 4. And to confirm this Argument, he amplifieth Mans impurity before God, by comparing Man with th… bright Moon and Stars, which yet are not pure in Gods ſight, v. 5, 6.
Verſe 1. Then anſwered Bildad the Shuhite, and ſaid.
IN this Verſe it is recorded that Bildad did yet anſwer; which being now the laſt of their diſcourſes; if we conſider that he anſwered, and the way and manner of anſwering, it may put us in mind of ſeveral things, which have been formerly here and there hinted at. As,
1. Debates, once ſtarted, will not ſoon cloſe among men of parts, even albeit they be godly; For, here the ball of contention is yet kept up, after all that hath been ſpoken before. God, who maketh peace in his high places, v. 2. muſt alſo make peace, and put an end to debates, here below; Otherwiſe, fleſh being once warmed and waxing hot, even in the beſt men, their parts and abilities will be ready to ſecond it; And (beſide ſpecious pretexts and miſtakes, of which afterward, which do much evil) in ſuch a temper, men will think truth a poor prize, unleſs they carry the victory alſo, be their cauſe what it will. So that we have need to pray againſt contentions among learned and able men, and when they fall forth, men ſhould watch over their own ſpirits in the managing thereof.
2. Were a cauſe never ſo bad and falſe, yet men by their abilities can make it plauſible; For, here he propounds his opinion in a ſpecious way, as if he ſtood only in defence of Gods dominion, and deſigned to abaſe men. There is no corrupt opinion but able men will thus diſguiſe it, under one ſpecious mask or other; So that men have need, in their enquities after truth, not to judge by theſe appearances.
3. Gods people may for a long time lie under miſtakes, and be loaded with prejudices; As here befell Job, who after all he hath ſaid, doth not yet ſatisfie his Friends. Their own eſcapes, not wiſely and tenderly judged of, may give ſome occaſion to to thoſe miſtakes; as Job's raſh expreſſions were ſo ſeverely cenſured by them, as evidences of his wickedneſs: and mens erroneous principles may obſcure truth very long from them, were it never ſo clearly and convincingly propounded; As their fixed opinions ſuffered them not to admit of any truth which Job aſſerted and proved, contradictory thereunto.
4. It is a ſhrewd evidence that men have not truth on their ſide, when they ſhift their ground in debates, and being put to ſilence in one thing, they will not cede, but do ſtart aſide to ſome other; As here Bildad ſaith nothing to that part of the debate, wherein Job had ſpoken ſo clearly, Chap. 24. But betakes himſelf to that wherein he thought he had ſome advantage. Only this may be ſaid for him, that it was a part of the queſtion in controverſie (though managed by him with a miſtake) whereupon he inſiſteth; which may condemn them who go further wrong, and ſtart new queſtions, to caſt a miſt before the eyes of the ſimple, in ſtead of debating the true queſtion in debate.
5. When men have indeed a wrong cauſe, and are ſtiff in the maintenance thereof, it is to no purpoſe to keep up the ball of contention in debating with them, but men having exonered themſelves, may let them alone, and ceaſe from any further diſpute; For, ſo Bildad (upon ſuppoſition that Job was erroneous and ſtubborn) doth give up with him, after a ſhort word of conviction. See Chap. 32.1. A fool is not to be anſwered according to his folly, when ſo much is ſpoken as in reaſon may give a check to his preſumption, Prov. 26.4, 5. And ſome opinions are beſt refuted by contempt and ſleighting of them, after that men have exonered their own conſciences.
Verſe 2. Dominion and fear are with him, he maketh peace in his high places.
3. Is there any number of his armies? And upon whom doth not his light ariſe?
Bildad's Argument, whereby he labours to refute Job, may be taken up in this ſhort ſumm; God is moſt high and abſolute, and man is a baſe, miſerable and ſinfull creature; Therefore man ought not to plead his purity and righteouſneſs with God. The Antecedent, contains, upon the one hand, a commendation of God in his ſupreme and abſolute Dominion, in theſe Verſes; and, on the other hand, a debaſement of man, conſidering his miſery and ſinfulneſs; (which is brought in with the concluſion of the Argument, v. 4.
In theſe Verſes, we have the firſt branch of the Antecedent, or, a Declaration of Gods Soveraignty; Which is,
Firſt, Propounded, v. 2. Dominion and fear are with him: That is, ſupreme and abſolute Dominion is ſo proper and eſſential to God, that he never wants right to it, and never ceaſeth from the actual exerciſe of this right, in ruling all things; And becauſe of this dominion, which is attended and armed with dreadful majeſty, fear and reverence are due unto him. And for our taking up of this aſſertion a right, Conſider,
1. Though he name not God in it, yet the ſubject matter clearly evinceth that it muſt be underſtood of him. And his way of ſpeaking of God without naming of him, which had been done by Job alſo before, ſerveth to ſhew how much God was in his thoughts.
2. Although it hold true of ſome creatures, that they poſſeſs a dominion, and ought therefore to be feared; yet this belongs to God in a peculiar and ſuper-excellent manner, and to them only in ſubordination to him.
3. This aſſertion doth indeed ſtrongly conclude, That the ſupreme Lord is to be ſubmitted unto, and not quarrelled as doing wrong, in whatſoever he doth; That he is to be reverenced and feared becauſe of his ſupreme dominion and dreadfulneſs; So that none can contend with him without hazard of ruine; And, That, ſeeing he who is thus dreadful (and might be terrible to all his creatures, if he pleaſed, as Zeph. 2.11.) doth moderate his terrour, therefore, there is no cauſe to complain of him. Yet all this contributes nothing to prove Job wicked, though Bildad by this conſideration would affright him from his deſire to plead his integrity, Chap. 23.3.
Secondly, This aſſertion concerning the Soveraignty of God is enlarged and amplified from ſome evidences and effects thereof. And,
1. He maketh peace in his high places, v. 2. Where, by his high places, wherein he maketh peace, may be underſtood, either theſe viſible Heavens, and the Firmament, whoſe various motions he makes harmonious by his wiſe government, and ordereth all the contrarieties among the Elements: Or, the very Angels in the higheſt Heavens, whom he keeps in voluntary obedience and order; So that they will not contend with God, nor diſturb the peace of theſe celeſtial habitations. So this purpoſe both contains a proof of Gods dominion, and argues ſtrongly againſt all murmuring and repining at whatſoever God is pleaſed to do.
2. Is there any number of his armies? v. 3. Where we have both a proof of Gods dominion, and an argument of fear and reverence, that he hath innumerable troops and armies of his creatures at his command, to employ them as he pleaſeth. This, I ſay, doth ſtrongly prove his dominion, as alſo that the Supreme General of theſe armies muſt be juſt: (For he who hath theſe armies at his command, to puniſh the unrighteouſneſs of others, muſt needs be juſt himſelf; And he who might deſtroy all, by theſe armies, at his pleaſure, and yet exerciſeth moderation toward ſinners, cannot be unjuſt) And withall, doth warn men, that it is full of hazard to contend or debate with him, ſeeing he hath theſe armies (not becauſe he needs them, for he is the guard of his guards, and can do what he will by himſelf, but only) as viſible demonſtrations and badges of his power, and viſible matter of terrour to rebells. Yet all this doth not conclude, that he will be a terrour to a ſincere godly man, if he do humbly (and not paſſionately) plead his integrity, Jer. 17.17.
3. Upon whom doth not his light ariſe, v. 3. Where, all the difficulty is to know, what is meant by his light, which ariſeth, or, ſtandeth, or, is eſtabliſhed upon all without exception, as this queſtion muſt be reſolved into an univerſal affirmation. Some underſtand it of the Omniſcience of God, and that he ſeeth all things clearly, Pſal. 139.11, 12. Heb. 4.13. Which being added to that which goeth before, ſheweth that none can lurk or eſcape thoſe his armies (as they may get out of the way of other armies) if he purpoſe to purſue them. But the phraſe ſeemeth not to favour that Interpretation. Some underſtand it metaphorically, of the light of wiſdome and righteouſneſs (as Joh. 1.9.) whereof G…d is the Author, both in Angels and men. But this (though it be true) ſeemeth to be too much ſtrained here. Others underſtand it generally of Gods goodneſs, by the rayes whereof all men (as well as other inferiour creatures) are cheriſhed. See Pſal. 33.5. Others take it properly and literally, for the light of the Sun which ariſeth upon all. And this is the moſt ſafe Interpretation, and doth alſo include the former, of Gods general goodneſs, the riſing and ſhining of his Sun upon all being an eminent proof thereof; as is declared, Matth 5.45. And as this his univerſal care and goodneſs proves his dominion; ſo it may juſtly ſilence all quarrelling at his diſpenſations.
From the general aſſertion, v. 2. Learn,
1. There is nothing more effectual to keep man low, and within the bounds of his duty, than high and right thoughts of God; Therefore doth Bildad fall on this ſubject to humble Job. See Gen. 18.27. Job 42.5, 6. Which ſheweth, that our ſhort-comming in this is a great cauſe of our diſtempers.
2. Abſolute power and dominion is proper to God; For, Dominion is with him, as his property. See Pſal. 62.11. All authority, over all things, belongs to him, 1 Chron. 29 11, 12. it belongs to him abſolutely and without controulment, Job 23.13. and eternally and immutably, Dan. 4.34. which doth not hold true of other Potentates. This,
1. Warns men to ſubmit to him, and not to take upon them to ſit upon his Throne, or to be more anxious about his guiding of them and all affairs, than about their own duty.
2. It warns the higheſt to remember him whoſe dominion is abſolute, and who rules in the Kingdomes of men, Dan. 5.21.
3. It aſſures his people that none of his purpoſes will fail, ſeeing he hath abſolute power to effectuate what he will.
Doct. 3. The dominion of God over his creatures ſhould ſilence all their complaints againſt his diſpenſations; For, Bildad makes uſe of this doctrine to ſilence Jobs quarrellings. And though it do not conclude that he ſhould be ſilent from aſſerting his integrity, yet it ſtrongly proves that he ought not to have quarrelled God. For his abſolute dominion doth prove him juſt; ſeeing the ſupreme Judge of all the earth will do right, Gen. 18.25. and his will is the rule of righteouſneſs; And being the Potter, he may diſpoſe of the clay as he will. This ſerves to reprove the Patrons of errour, who argue againſt the Soveraignty of God in diſpoſing of his creatures (which he hath made for himſelf, Prov. 16.4.) as he will; And may warn all not to ſtrive with their Maker, as the clay ought not to contend with the Potter, Iſ. 45.9. But to ſubmit to his Soveraign good pleaſure, without any grudge, Matth. 26.39. Act. 21.14. remembring that when men thus ſubmit, he will not put forth his abſolute power to cruſh them, Job 23.6.
4. Fear and reverence is due to God, by reaſon of his Soveraign dominion; For, Fear is with him, as the reſult of his dominion, which calls for fear and reverence, and is armed with dreadful terrrour, if men will not reverence him. He is the fear of godly men, Gen. 31, 42, 53. He ought to be feared in his Church, and by all, Pſal. 89.7. and 2.11. And enemies and wicked men will be made to tremble before him, Iſ. 2.19. Rev. 6.15, 16. And he is to be feared, both becauſe of his power, Jer. 5.22. Luk. 12.4.5. and becauſe of his goodneſs, Jer. 5.24. Hoſ. 3.5. This,
1. Warns men rather to tremble in their approaches to God, then to carp or quarrel. For quarrelling argues want of reverence, and where fear and reverence are not (which are frequently made uſe of in Scripture to comprehend all piety) it is an evidence of little or no Religion, or that it is over-powred with corruption.
2. It teacheth men to make uſe of this fear of God, as an antidote againſt the ſlaviſh fear of men, which is a great ſnare, Prov. 29.25. See Iſ. 8.12, 13. and 51.12, 13.
3. It ſerveth to aſſure Gods people, that he can, when he will, ſecure them from hazards by his very terrour, without any viſible means, Gen. 35.5. 2 King. 7.5, 6, 7.
4. It ſheweth how terrible God will be, at laſt, to them who will neither know themſelves, nor him, Pſal. 9.20. whereas he will be the hope of godly men in evil dayes, Jer. 17.17.
From the firſt amplification and inſtance of his Dominion, v 2. Learn,
1. God is a Peace-maker, when and where he pleaſeth; For, his making peace, even in his high places, aſſures us of his power to make it alſo upon earth. See Iſ. 45.7. Pſal. 46.9. He can ſpeak, and even create peace, Iſ. 57.19. and 60.17, 18. Act. 9 31. He can give peace in deſpight of trouble, Job 34.29 and peace among our ſelves, 1 Cor. 14.33. 2 Theſſ. 3.16. Which teacheth us from whom to ſeek peace, when we want it.
2 Gods peaceable and harmonious ordering of the Heavens, and of Angels therein, doth not only prove his abſolute dominion, but may ſilence all men from arguing with, or complaining of him, in the matter of his righteouſneſs; For, ſo much doth Bildad's ſcope in this evince, though it do not prove all that he intends. For,
1. They who quarrel Gods wayes as unequal, are refuted by his good guiding and wiſe government of theſe other creatures; which ſhew that he is not to be challenged.
2. His ordering of all theſe contrary motions of the Heavens ſo harmoniouſly, and ſo as may tend to the good of the Univerſe, doth ſhew that he is not confounded with the confuſion that is among the creatures, and that he can make all things work together for a good end; and therefore he is not to be quarrelled.
3. Angels are ſo guided by this ſupreme and abſolute Lord, that they have neither cauſe nor will to complain; and why ſhould men evidence their corruption, and that they are of a low ſtature, and cannot ſee afarr off, by not imitating of them?
4. Where God is preſent in a moſt ſpecial manner, and his creatures have moſt near and immediate communion with him, there is moſt peace, as in his high places, among Angels. And therefore our quarrellings do evidence our diſtance from him.
5. Since peace is in Gods high places, therefore there can be no acceſs for the contentious there, neither for their quarrelling prayers, nor yet their perſons (if they perſiſt in that fault) ſince that were to diſturb the peace that is in thoſe high places. And therefore it may be ſuppoſed that Bildad would here give a reaſon why Jobs deſire of acceſs with his complaints, Chap. 23.3, — 8, 9. was not granted.
6. Where there is righteouſneſs (as in Heaven) there is concord and freedome from quarrels; Therefore where concord is not, it is an evidence of unrighteouſneſs, though not alwayes of groſs wickedneſs. All theſe conſiderations do plead ſtrongly againſt all quarrelling of God, and other contentions, even among the beſt of men.
Doct. 3. Heaven is a place full of peace and ſweet concord; all who are there being fully ſatisfied with God and his dealing, and at concord among themſelves; For, there is peace in his high places. So that we ſhould long to be there, and ſhould be comforted that ſuch a condition abides us.
From the ſecond amplification and evidence of his Dominion, v. 3. Learn,
1. Gods Dominion is not a bare title, but is backed with power, and evidenced by his glorious Attendants; For, ſo is here imported in that he hath numberleſs armies.
2. There are Rebels againſt God, and ſome of the Sons of men who dare enter the liſts of oppoſition with him, For, ſo is here imported, in that he hath armies to employ againſt theſe Rebels. See 1 Cor. 10.22.
3 Quarrellers and Murmurers againſt Providence do, in a peculiar way, oppoſe themſelves to God; For, ſo much would Bildad hint to Job, by telling him of armies to oppoſe him in his complaints. And it is true, that, upon the matter, murmurers would pull God from his Throne, and it is becauſe they cannot effectuate that, that they carp and blaſpheme.
4. God is ſufficiently armed, and provided of Inſtruments, to bear down all oppoſition; all creatures being is a numerous, orderly and obedient army, to fullfil his commands: For, there is no number (not only of his Souldiers, or Troops, but) of his armies. Thus did he employ variety of his creatures againſt Pharaoh; an Angel againſt Senacherib; the Stars in their courſes againſt Siſera, Judg. 5. Wormes againſt Herod, Act. 12. &c. Yea, he can make the very armies of his enemies, become his armies againſt themſelves, and cauſe them cut off one another, 2 Chron. 20.22, 23. The conſideration whereof may terrifie Reb…ls, Jer 7.19. And may encourage the Church, whoſe enemies may be against her, in their endeavours of oppoſition, but cannot be ſucceſsful againſt her, Rom. 8.31. And it may aſſure godly men, that if one or more means of relief fail them, he can find out another; So that they need not be diſcouraged when they are diſappointed of many probable means.
5. Men are, ordinarily, ſtupid in conſidering that which is of greateſt concernment to them, and that which might ſilence their oppoſition and quarrellings of God; Therefore is this (and that which followeth) propounded by way of queſtion, Is there any number of his armies? To intimate, the certainty of the thing, and to give a check to Job, and ſuch as he, who (as he thought) did not conſider it.
From the third amplification and evidence of his Dominion, v. 3. Learn,
1. What refreſhment men receive by the creatures, it is not their own, but cometh from God; For, it is his light, and he created the light before he created the Sun, Gen. 1.3, 14, &c. to evidence that it is ſo.
2. Gods general goodneſs to all is undeniable, and written in the very beams and light of the Sun; For, that his light ariſeth upon all, is an evidence of his goodneſs to all. See Pſal. 35.5. and 145.9. And this,
1. Warns all not to abuſe the proofs of his general goodneſs, but rather to be led thereby to repentance, that they may be fitted for better things, Rom. 2.4, 5.
2. It invites ſinners to come to him, who furniſheth them with theſe good things, which they make uſe of as weapons wherewith to fight againſt him; to aſſure them that he will be much more kind to them that ſeek him.
3. It leaves the wicked inexcuſable, when they juſtly periſh becauſe they deſpiſe his goodneſs.
4. It teacheth all his children to endeavour to imitate him in this his goodneſs, Matth. 5.44, 45.
Doct. 3. A right ſtudy of the general goodneſs of God, were it but in affording the very light of the Sun to all, is an argument to ſtop the mouths of all theſe who dare complain of him; For, it is an argument to ſilence Jobs complaints, upon whom doth not his light ariſe? For not only doth this his univerſal Providence prove his abſolute and univerſal Dominion, which ought not to be contended againſt; And the glory of the Sun proves it to be iniquity in any creature to compare with God, the Author of that light, in the matter of purity; And if men dare not directly look to the bright Sun, but their eyes are ſure to be dazled, how dare men think to look God on the face in the tearms he ſuppoſed Job had deſired, Chap 23? But further,
1. This common benefit ſpeaks Gods common goodneſs ſo clearly and convincingly, that it may refute all quarrelling of his juſtice in his procedures, as if he did wrong to any.
2. It proves his univerſal dominion over all, and therefore no particular perſon ſhould ſeek to be exempted from ſubjection to him at his pleaſure.
3. This of the Sun is ſo obvious a proof to all of his goodneſs and dominion, that it may make thoſe aſhamed who have low and unſuitable thoughts of God, a reſutation whereof is not farr to ſeek, but is written in, and with, the beams of the Sun.
Verſe 4. How then can man be juſtified with God? Or how can he be clean that is born of a woman?
In this Verſe, we have the ſecond branch of the Antecedent (or, a Declaration of mans baſeneſs, evidenced by his miſeries, being frail and infirm man, as his name here imports, and by his ſinfulneſs, being born of a woman) together with the Concluſion of the Argument, or the Inference deduced from the conſideration of what God and man are: Namely, That God being ſo ſupreme and dreadful, frail and polluted man cannot be juſt or clean with, or, before him. For clearing whereof, Conſider,
1. It cannot be denied, ſimply, that man may and can be righteous before God, to wit, by imputation of Chriſts righteouſneſs; But this ought to be denied, that man is abſolutely pure in himſelf, or righteous by his own righteouſneſs. Farr leſs is man to be accounted juſtified and clean with God, that is, However he paſs for ſuch a one in his own or others eyes, yet he cannot be ſo in Gods account; Or, he cannot be juſt and righteous in any degree of compariſon with God, who is perfectly pure and holy; Or, if man would offer to contend with God, as unrighteous, becauſe he afflicted him being godly (as he took up Jobs deſign, Chap. 23.3, 4, &c.) he could be able to plead no righteouſneſs, which ſhould exempt him from tryal, if God pleaſe; Neither could he impeach the righteouſneſs of God in afflicting him.
2. As for his intended application of this to Jobs caſe, there is a miſtake and injury in it. For (not only is there an unſound principle in his arguing, that Job muſt be wicked becauſe he was afflicted, or elſe God was unjuſt who had afflicted him; But) Job pleaded no ſuch righteouſneſs, or, cleanneſs as imported ſinleſneſs; nor yet any righteouſneſs by works, but only the righteouſneſs of his perſon by faith in the promiſed Redeemer, and the righteouſneſs of his cauſe (which was, in effect, the righteouſneſs of his perſon alſo) or that which he maintained in the debate againſt them; Namely, that he was not an hypocrite or wicked man, becauſe he was afflicted, or becauſe he deſired to plead his integrity before God, notwithſtanding his afflictions, when his Friends did unjuſtly condemn him. And as for the way and manner of his betaking himſelf to God in this plea, though it cannot be denyed but Job ſpake too ſmartly, in his own defence, of God and his dealing, eſpecially upon this ſuppoſition, if God would own his Friends cauſe; yet Bildad cenſures him too rigidly.
The inſtructions that may be gathered from this purpoſe have occurred on Chap. 4.17. and 14.4. and 15 14. Only here, the general Truth propounded in this Verſe being conſidered abſtractly from his miſtakes, may teach,
1. As the ſtudy of Gods ſoveraign Dominion, ſo alſo the knowledge of our ſelves, may contribute to lay us low, and keep us ſober; Therefore is that conſideration made uſe of here, for that end.
2. Man can plead no perfect purity, or righteouſneſs of his own, nor can he be juſtified by any inherent righteouſneſs; For ſo much is here undeniable. See Prov. 20.9.
3. It is not to be regarded what men pretend unto of purity, if it be not ſo with God, or in his account; as here alſo we are taught.
4. Whatever real purity men have; yet, if they enter the liſts to compete with God in that matter, or to quarrel his righteouſneſs becauſe of his dealing toward them, they will be ſure to loſe their cauſe: For, thus alſo man cannot be righteous, or clean with God.
5. Complainers and murmurers under rods do run the hazard of contending with God, in the point of righteouſneſs, and cannot be juſtified; For, it is upon that account that Bildad puts Job in mind of this.
6. Mens conſciences, if put to it, will ſay much for abaſing of themſelves, and juſtifying of God; Therefore is this inference propounded by way of Queſtion, that Job's conſcience might conſider it, as a truth he could not deny.
7. Men may alſo be much helped in the ſtudy of their impurity, by ſtudying their miſery and mortality, and their way of conſing into the World, which if men conſidered, their conſciences behoved to be ſeared, if they pleaded purity: Therefore doth he inferr this inference and queſtion by putting him in mind that mans name imports that he is frail and miſerable, and that he is born of a woman.
Beſide theſe truths, if we conſider Bildad's miſtakes here (beſide theſe that are marked in the entry) they may further teach,
1. It is a great advantage to be well acquainted with this principle, that ſome afflictions come only for tryal; For, Bildad did miſtake by reaſon of his ignorance of this, while he would have Job wicked becauſe afflicted.
2. Odious conſequences faſtned upon mens opinions breed much debate and alienation of mind; For, his miſtake of Job's meaning, in defending his Integrity and appealing to God, made him think that he pleaded perfect purity, and condemned God.
3. Every one cannot tenderly judge of the caſe and carriage of afflicted men, nor give them that allowance which God will give them; For, he ſtrained Job's ill choſen words too much.
4 Men may be juſtified, as to the ſtate of their perſons, and right in their cauſe, who yet have many infirmities; For, ſo was it with Job; And though Bildad's Argument conclude nothing againſt the firſt, yet it proves the ſecond ſtrongly.
Verſe 5. Behold even to the moon, and it ſhineth not; yea, the ſtars are not pure in his ſight.
6. How much leſs man that is a worm: and the ſon of man which is a worm?
In theſe Verſes, Bildad's Argument, proving that man cannot be juſt or pure with, or before God, is amplified and confirmed by a compariſon inſtituted betwixt the Moon and Stars, and Man. The compariſon runs thus; If the very bright Moon (as it is called, Chap. 31.26.) and the ſhining Stars do not ſhine, nor are pure in Gods ſight; (that is, being compared with Gods purity, they are but vile, impure, and not bright) much leſs can man be pure before God, who, by reaſon of miſery and mortality (as his name, here again repeated, imports) and by reaſon of the way of his generation (being the ſon of man, or, of fallen Adam) is but a worm. This compariſon is alſo inſtituted, for the ſame end, betwixt Angels and Man, Chap. 4.18, 19. But Bildad brings the compariſon to things which are viſible. And he mentions only the moon and ſtars, not excepting the Sun upon any account of its purity in Gods ſight; but becauſe, it ſeems, this diſcourſe was in the night or evening (as Pſal. 8. ſeems to have been penned in the night alſo) and therefore Bildad points at the Moon and Stars, which were then in Job's view. Behold, ſaith he, the moon.
This purpoſe, omitting his miſtakes, may teach,
1. Man, by reaſon of ſin, comes ſhort of other creatures, in reſpect of purity; For, ſo the compariſon imports, that man is fallen from his purity, while the Moon and Stars keep their natural ſplendour. The conſideration of this may humble man, who being made a little lower than the Angels, Pſa. 8.5. is now ſo far debaſed; And may commend Chriſt, in whom our natute is exalted above Angels, and who reſtores his own elect of loſt mankind to their wonted ſtate and dignity, Pſ. 8.5. with Phil. 2.9, 10. Heb. 2.6, 9.
2. The pureſt of creatures are impure before God; not that all of them are capable of impurity by ſin (though yet the creatures be ſubject to vanity for mans ſin, Rom. 8.20, 21.) but, that their perfections are nothing, being compared with what God is: For, the moon ſhineth not; yea, the ſtars are not pure in his ſight.
3. The conſideration of the impurity of other creatures, before God, may convince man that he is much more impure; For, if the moon and ſtars be not pure in his ſight; How much leſs pure is man?
4. The impurity of man is viſible in his miſeries, which are the effects thereof; For, therefore is it intimated that he is frail and miſerable man (as his name ſignifieth) to prove this. And therefore we ſhould read our baſeneſs and eſpecially our ſinfulneſs, in our croſſes.
5. Mans deſcending from Adam by ordinary generation doth alſo prove his impurity; and that it is by birth, and not adventitious, but common to all the kind: Therefore, to confirm this further, he is deſigned, the ſon of man, or, Adam.
6. Man by his ſin is become a very worthleſs creature, Pſal. 62 9. and is not only debaſed below other creatures, but even degraded below himſelf; For, he is a worm, in reſpect of his earthly part, and his ſta…e by ſin: living on the earth (like a worm) houſed there, eaſily cruſhed, and unable to reſiſt violence. All which ſhould humble man, and commend Chriſt, who ſtooped to take on this nature of ours, with all its common infirmities (even to be a worm, and not a man, Pſal. 22.6.) yet without ſinne.
7. It is no eaſie task to abaſe and humble man, nor will it be attained without ſecond and ſerious thoughts; For, it muſt be twice told man, that he is a worm. The firſt name of a worm, here made uſe of, ſignifieth thoſe little worms and rottenneſſes, which breed in trees or cheeſe, the other word is more general; and the doubling and variety of the expreſſion imports that man is all that is baſe in a worm, and in the baſeſt ſort of them.