Exposition of Job, Exposition of Job · Chapter 31 · Verses 29-31
Verſe 29. If I rejoyced at the deſtruction of him that hated me, or lift up my ſelf when evil found him:
30. (Neither have I ſuffered my mouth to ſin, by wiſhing a curſe to his Soul)
31. If the men of my Tabernacle ſaid not, Oh that we had of his fleſh! we cannot be ſatisfied.
The ninth Vertue, whereof he makes profeſſion (and which he confirmeth by a tacite Oath) is, Freedome from private revenge, or a vindictive Spirit; So that he durſt neither rejoyce, nor behave himſelf inſolently, when his enemies were ruined, v. 29. Nor durſt he ſin, by wiſhing a curſe to them, before their ruine came, v. 30. As for that which followeth. v. 31. it is diverſly underſtood. Some underſtand it of ſome wicked Slaves in his houſe, who were ſo malicious, when at any time he corrected them, that no leſs could ſatisfie them, than the tearing of his very fleſh, if it had been in their power; And yet Job bare all this, as well as he bare injuries from others, v. 29, 30. Others referr it to what is ſpoken of his Hoſpitality, v. 32. and underſtand it thus, That his ſervants, being toyled with preparing meat and other accommodations for ſtrangers, wiſhed they had his fleſh to tear, becauſe they could not get leiſure to ſatisfie and refreſh themſelves with meat, by reaſon of their attendance upon others; Or, they wiſhed they had that fleſh to eat which he gave to others, fearing to want themſelves, becauſe he was ſo profuſe in providing for others. But (however it is ſuppoſed, that ſometimes his ſervants were ready to contend with him, v. 13.) none of theſe are very probable; either that Job (who was ſo kind to ſtrangers) was ſo cruel to his ſervants, or ſo careleſs in providing for them, or that his ſervants were ſo malicious againſt him. Therefore I look upon theſe words, as containing an amplyfication of what he hath profeſſed in the preceding Verſes; That he was ſo free of maliciouſneſs, and a vindictive ſpirit, that when his Domeſticks were ſo enraged at his enemies, that they wiſhed they had their fleſh to tear, and would have eaten them (as we ſay) with their teeth; nor could they be ſatiſfied that they were not deſtroyed, and ſo provoked him to revenge himſelf; Yet he remained unmoved in his reſolutions.
From v. 29. Learn, 1. Even moſt tender and ſtraight walkers will not want un-friends, nor will the ſeed of the Woman want a ſeed of the Serpent to malign and oppoſe them; For, Job had enemies, who not only diſ-liked, but hated him; which they would have evidenced further, if his power and authority had not ſecured him againſt their malice. See Pſ. 69.4. Gal. 4.29. Godly men muſt reſolve to be perſecuted, 2 Tim. 3.12. For however a conſciencious and upright converſation prove, ſometime, a mean of making men friends, as Abraham found, Gen. 21.22, 23. and 23.5, 6, &c. And in reaſon it ſhould be ſo, 1 Pet. 3.13. Yet, ordinarily, it proves otherwiſe, that even a mans neareſt friends become his enemies, upon the account of his piety, Mat. 10.34, 35, 36. So that ordinarily it ſpeaks men to be in a wofull condition, when all men ſpeak well of them, Luk. 6.26. And godly men ſhould look upon ſuch a lot as uſefull, not only to prove that they are not of the World, Joh. 15.19. and to put them to try if they be indeed right in that wherein men oppoſe them; but to be a mean to quicken them in their journey to Heaven, where they will be above the malice of enemies.
2. As troubles are incident to all the Sons of men; So, in particular, ſuch as malign and oppoſe godly men, in the courſe of piety and righteouſneſs, and becauſe they are godly, do lye very near deſtruction and ruine: For, Job intimates, that not only ſome evil, but, deſtruction, befell him that hated him. It is an evidence that men are abhorred of the Lord, and near to ruine, who are left to themſelves, to hate righteous and godly men, Pſ. 34.21.
3. Wicked men, and particularly, ſuch as do oppoſe godly men, may expect to be ſurprized with deſtruction, and that they ſhall not be able to ſhift or avoid it, when it cometh; For, this deſtruction and evil finds him, when he little dreams of it, 1 Theſ. 5.3. and finds him out in all his hiding places, whether he thinks to flee for refuge. See Num. 32.23. To be thus ſurprized with trouble is a ſad addition to it; and however wicked men ſeem confident enough before trouble come, yet all refuge will fail them when it ſeizeth upon them, Iſ. 10 3.
4. Albeit the Phariſees thought that men might lawfully hate their enemies, Mat. 5.43. And albeit ſome do look upon that injunction, to love our enemies, &c. Mat. 5.44. as a Counſel only, and not a Command; Yet even in Jobs dayes, a vindictive Spirit, or to thirſt after private revenge, was looked upon as a ſinful tranſgreſſion of the Law of God: For, therefore doth Job purge himſelf of it, as ſuch, in this and the following Verſe; where he ſheweth, That whatever the Lord was pleaſed to inflict upon his enemies, yet he was not malicious nor revengeful againſt them. See 1 Sam. 24.12, 13. We find Chriſt and his followers very exact in this, Luk. 23.34. Acts 7.60. And when the Diſciples gave evidence of ſuch a malicious frame of ſpirit, they are very ſeverely rebuked by Chriſt, Luk. 9.54, 55, 56. Men might ſee the evil of ſuch a diſpoſition, if they conſidered, That, thereby, they encroach upon Gods Prerogative to take vengeance, Rom. 12.19. and do take their cauſe out of his hand, who can give them a better account of it, than they can make to themſelves, Pro. 20.22. That they obſtruct their own ſucceſs with God in prayer, by it, Mat. 6.14, 15. That they evidence they will be but cold in Gods matters, while they are ſo hot in reſenting injuries done to themſelves; and, That they declare that they little conſider Gods hand in their trouble, and are little careful to improve it, while they are ſo much taken up with thoughts about the inſtruments employed in it. See 2 Sam. 16.1…, 11.
5. Not only to ſeek or procure the ruine of our particular enemies, but even to rejoyce and inſult when God brings them down, is an evidence of maliciouſneſs, and of a vindictive Spirit; For, Job would not rejoyce at the deſtruction of him that hated him, nor lift up himſelf (or, expreſs his inward joy by any inſulting ſpeech or carriage) when evil found him. It is true, godly men may rejoyce at the ruine of the publick, obſtinate, and incorrigible enemies of God and his people, Pſ. 52.5, 6, 7. and 58.10. Not at their deſtruction ſimply, but becauſe God is glorified in his juſtice, and the Church of God fares the better that they are deſtroyed: Yet it is unlawfull, and an act of revenge, to rejoyce at the deſtruction of mens private particular enemies, Pro 24.17, 18. Obad. v. 10, 11, 12, 13. Withall, it is to be conſidered, that Job, by aſſerting only that he did not rejoyce, nor lift up himſelf, doth not deny that he had theſe other evidences of a Spirit that is not vindictive, which God requireth in his Word; Such as, mourning for enemies in their diſtreſſes (as David mourned for Saul, 2 Sam. 1.17, &c. See alſo Pſ. 35.13, 14.) which may be comprehended under his not rejoycing; and relieving of them when they are in miſery and diſtreſs, Rom. 12.20 Exod. 23.4, 5. But he mentions this eſpecially, to ſhew that men are apt to fall in that evil of rejoycing upon ſuch an occaſion, Mic. 7.8. Even albeit they ſhould palliate it with ſome ſpecious practices which might ſeem to ſpeak the contrary; and to ſhew that he made conſcience of ordering his paſſions and affections, as well as his external converſation.
From Verſe 30. Learn, 1. It is not enough that men pretend to ſobriety and moderation when their tryal is over; unleſs alſo they be ſober when the tryal is incumbent and preſſing; For, as Job did not rejoyce when evil found his enemy, v. 29. So he did not wiſh him evil, before it came. Both of theſe are times wherein mens ſobriety and meekneſs is tried.
2 It is an evidence of maliciouſneſs, and an act of revenge, for men to curſe, or wiſh the ruine of their particular enemies, whom they ought to bleſs, and to do them good, and pray for them. Mat. 5.44. Rom. 12.14. For, Job durſt not wiſh a curſe to his ſoul, or perſon; or, he durſt not deſire his ſoul (or his life to be taken away) by a curſe, or imprecation. Whatever he thought ſuch deſerved, yet he durſt not uſe curſes and imprecations, as deſiring them to be cut off. We finde, indeed, many imprecations of godly men in Scripture; But theſe are directed againſt the wicked courſes of publike incorrigible enemies, and flow from a prophetike ſpirit, and ſo are prediction rather than prayers; and conſequently, are not to be imitated by men in reference to their private enemies.
3. As theſe who curſe, and wiſh evil to their enemies, do ſin againſt God, (as here Job intimates;) So the conſideration of the ſinfulneſs of a courſe is the moſt cleanly motive to diſſwade men from it; For, this was an argument which prevailed with Iob, He would not ſin, by wiſhing a curſe to his ſoul. If men make not conſcience of ſin, as ſin, (abſtracting from their intereſts, or the conſ…quents that may follow upon it) they will not be ſufficiently armed againſt every evil courſe.
4. Godly men want not corruptions preſſing them to ſinfull courſes, and particularly, to maliciouſneſs; In which caſe, it is their duty to reſiſt their own inclinations, and ſuppreſs them; For, Job would not ſuffer (or, give up) his mouth to ſin, which is contrary to the practice of many, who, inſtead of wreſtling, or reſiſting what they might, through grace, avoid, do ſuffer every tentation to carry them away, Do tempt tentations by ruſhing upon ſnares, do give themſelves to evil, Pſ. 50.19. Yea, and fell themſelves to work wickedneſs, 1 King. 21.20.
5. Whatever boylings of corruption there be within; Yet it is good if it be kept from breaking forth, And particularly, it is a great mercy, if paſſion be not let looſe to break forth in bitter and malicious ſpeeches; For, Job did not ſuffer his mouth to ſin, in this, whatever ſtirring of paſſion were within; See Pſ. 39 1. &, 141.3. Not that men ſhould approve themſelves in any ſinfull frame of heart, ſo long as it breaks not forth in practice; But that, having mourned for, and wreſtled againſt, that which they finde within them, if they cannot get it totally ſubdued, their care ſhould be that it break not out publickly, to the diſhonour of God, and the ſcandal of others. And particularly, men ſhould take heed to their mouth, or tongue. Jam 1.26. &, 3.2, &c. as being the inſtrument of much evil, in idle diſcourſes, Mat. 12.36. unſeaſoned and unſavoury language, Coll. 4.6. Eph. 5.4. proud ſpeeches, Pſ. 12 3. flattery, Job 17.5. unjuſt cenſures and malicious ſlanders, Pſ. 50.19, 20. malicious imprecations (as here) and many the like debordings.
From Verſe 31. Learn, 1. It is a commendable practice in ſervants and domeſticks, to be affectionate to their maſters, faithfull to them in their juſt and lawfull intereſts, and to reſent injuries done unto them; For, whatever exceſs was here, yet it is praiſe-worthy, that the men of his tabernacle, (or, domeſticks, who dwelt with him in his houſe, which he accounts but a tabernacle) love him ſo well, that they cannot endure that any ſhould wrong him. So was Abrahams ſervant faithfull to him, Gen. 24.
2. As the ſons of men are apt to miſcarry in all they do, and to mix their own corruptions with what they go about; So they are in greateſt hazard to miſcarry, when they manage a good cauſe, and have cleanly pretences for their debordings; For, they exceed here, in their vindictive humour (as revenge is alwayes violent and cruel) in that they ſaid, O that we had of his (that is, Jobs enemies) fleſh, we cannot be ſatisfied. See Pſ. 27.7. And this was their pretence for it, that they ſtood for an honeſt maſter, and in a juſt quarrel. But it is to be remembred, that a wrong done to us by man, doth not warrant us, to wrong him again, far leſs, to wrong God. And therefore we have eſpecial need to be upon our guard, when, in our contending with men, our cauſe is juſt.
3. There is no good courſe, wherein a godly man engageth, but he may expect to meet with tentations to divert him from it; For, Job, having reſolved not to be vindictive, wants not tentations to ſet him on edge. So that men muſt not lye by from a good courſe, becauſe of difficulties and tentations, but muſt reſolve on a fighting life in all the good they undertake.
4. Among other tentations, to divert or retard mens progreſs in a good courſe, ill counſell from friends and relations is moſt dangerous and enſnaring; For, the men of Jobs tabernacle are here ſpoken of, as a ſtrong tentation to drive him from his reſolutions of meekneſs. Thus, frequently, the ſervants of David were a trial to him (as too often the ſervants of great perſons prove ſnares to them,) 1 Sam. 24 4. and 26.8. 2 Sam. 16.9. Thus alſo Ahabs wife was Satans inſtrument to prevail with him, 1 King. 21.25. And Satan thus aſſaulted Chriſt himſelf, by borrowing Peters tongue to give him an evil counſell, Matt. 16.22, 23. which may aſſure them who are thus exerciſed, that their Head Chriſt knoweth ſuch a lot in his own experience.
5. It is not commendable, nor an evidence of grace, that men ſimply abſtain from an evil courſe, unleſs they abſtain when they have ſtrong tentations to the contrary; For, by this Job proves his integrity, that when his enemies provoked him, and his domeſticks, by their clamours and reſentments, would have ſet him on edge, yet he ſtuck by his reſolution not to be revengefull. Thus David alſo overcame the ſolicitations of his Servants and Followers. So that they have but a poor excuſe, who caſt the blame of all their miſcarriages upon their tentations, whereas tentations are let looſe to be touchſtones of their honeſty.