Exposition of Job, Exposition of Job · Chapter 31 · Verses 13-15
Verſe 13. If I did deſpiſe the cauſe of my man-ſervant, or of my maid-ſervant, when they contended with me:
14. What then ſhall I do, when God riſeth up? and when he viſiteth, what ſhall I anſwer him?
15. Did not he that me in the wombe, make him? and did not one faſhion us in the wombe?
The fifth Vertue, whereof he maketh profeſſion, is, meekneſs, and his moderating of his power and authority in the exerciſe thereof. He hath aſſerted, Chap. 29. That he was juſt in the exerciſe of his Office as a Magiſtrate; Here he aſſerts, more particularly, his juſtice and moderation in his carriage towards his very ſervants and hand-maids, whereby he refutes, in part, that charge of injuſtice which was faſtened upon him, Chap. 22.5, 6, 7. The ſumme of his aſſertion, v. 13. is, That, however ſervants were then bond-ſlaves, who had no power to enter into judgement with their maſters; yet, he would not deal as he pleaſed with them, but did give them free liberty to plead their cauſe againſt him, when at any time they thought he wronged them. This is not neceſſary ſo to be underſtood, as if Job had at any time wronged his ſervants, or they did ever conveen him (who was a ſupreme Magiſtrate) before an inferior Judge; But, that when, at any time, they deſired himſelf to hear them make their complaints of his carriage towards them, though it was not required by God that he ſhould endure their ſaucy gainſayings, Yet he meekly heard what they had to ſay, and did endeavour to ſatisfie them as juſtice and equity required. Unto this aſſertion he ſubjoynes an account, of the reaſons perſwading him to this meek and moderate carriage; which were,
1. His fear of Gods judgements, to whom he and his ſervants were equally ſubject, and who was more high above him, than he was above his ſervants, v. 14. He conſidered when God ſhould ariſe to viſit him (whether by death, and judgement following upon it, or, by ſome tryal and affliction in this life) he could expect no favour from his ſupreme Judge, if he, becauſe of his eminency, ſhould ſleight theſe his inferiours; nor could he ſtand in judgement, if God ſhould viſit him for his neglect of duty
2. His conſideration of his Original and way of conception, common to him with his meaneſt ſervants, v. 15. When he conſidered that both he and they were formed by one God in the wombe, and that in one womb, (as the Original may read) not the ſame individual wombe, but the ſame for kinde; When, I ſay, he conſidered this, he durſt not abuſe his power to hurt them, how mean ſoever they were.
From Verſe 13. Learn 1. Diſtinction of ſtations and degrees, as betwixt other Superiours and Inferiours, ſo alſo betwixt Maſters and Servants, hath been in all ages of the world; as here Job had man-ſervants and maid-ſervants, who were ſubject to him, and ſo it ſtill continueth, though the condition of ſervants be not ſo ſervile, and low, in many places, as then it was. And as this diſtinction of eſtates is for the good of human ſociety, and the low condition of ſome is a document of mans miſery, and matter of humiliation to all, ſeeing God might have lay'd others low, as well as thoſe with whom he ſo deals: So all ought to keep their ſtations, 1 Cor. 7.20. Conſidering, that it is in ſo doing they are allowed to expect a bleſſing, that they may do ſervice to Chriſt in the meaneſt ſtation, as well as if it were more eminent, Eph. 6.5, 6, 7. Col. 3.22, 23, 24. And, that every ſtation is bleſſed to theſe who are in Chriſt, 1 Cor. 7.21, 22.
2. Even godly men, when they are in eminency, may expect to meet with provocations, and irritations from very mean perſons; For it is ſuppoſed here, that theſe his ſervants were ready to contend with him. Not ſo much becauſe he was apt, through infirmity, to do them wrong (though godly men have need to take heed how they walk, eſpecially in their families and toward their inferiours, and how they manage any power they have) as becauſe, that might be his lot which is common to others, that the humours of ſome ſervants may prove ſharp tryals to godly Maſters and Heads of Families; Yea, they may take the more liberty, that they have to do with maſters who are tender walkers. Hence, godly men, had they never ſo much power, muſt reſolve not to want tryals, but that ſome will be raiſed up (even within their own doors, if others be wanting) to ſcowre and exerciſe their graces; And ſervants ſhould take heed how they walk, that they diſturb not the peace of families, eſpecially if they profeſs piety themſelves, and have to do not with froward Maſters (to whom, notwithſtanding their frowardneſs, they owe ſubjection,) but with godly men, who are unwilling to interrupt their own peace, and the peace of their families, by meddling with them. S…e 1 Pet. 2 18.
3. Grace will teach men to walk tenderly, even where uſually men take moſt liberty (as in their families and retirements,) as conſidering that God eſpecially remarks what their carriage is there; For ſo was Job here.
4. Grace will teach men to walk tenderly in their families, not only by ſtudying to have their ſervants acquainted with the wayes of God, but by avoiding inſolency in their families, among their Inferiours, not doing them wrong, or refuſing to hear their complaints, becauſe they are under their power; For Job would not despiſe the cauſe of his very ſervants and ſlaves; as being ſenſible of his own proneneſs to miſcarry toward them, And not being willing to perſiſt in it, if it were found to be ſo; and, deſiring to ſatisfie them with reaſon, if they complained without cauſe, rather than to bear them down with authority. A tender conſcience will not ſuffer a man to oppreſs the meaneſt by his power, and will be a ſtrong bond upon him, when no other can reach him. See, Gen. 42.18. Neh. 5.15.
From Verſe 14. Learn 1. Godly men do avoid evils upon religious accounts and motives, and with an eye to God, and his approbation, and condemnation, and are not carnal Politicians in their walk; For, Job here was reſtrained from this evil by the fear of God.
2. Godly men are taught to entertain ſerious thoughts of being called to an account by God, and of an enquiry to be made, what their wayes have been, either in this life, or at death; For, Job is put to think of Gods riſing up, and viſiting him. See Eccl. 11.9. and 12.14. The conſideration whereof may excite men to call themſelves frequently to an account, and to judge themſelves, that they may not be judged, 1 Cor. 10.31.
3. Piety alſo teacheth men to conſider, that their miſcarriages (unleſs they prevent them, or repent of them) will not only meet them in their greateſt ſtraits, and take them at a diſadvantage; but, may provoke God to ariſe and viſit them with judgements: Therefore Job mentions Gods riſing up, and viſiting, in caſe he had failed in this, and puts a perplexing queſtion, What he ſhall do, or, anſwer, if God do riſe up? To intimate, not only that ſuch a miſcarriage might ſadly trouble him, when God riſeth up to viſit, Jam. 2.13. but, that it might juſtly provoke God to ariſe and plague him, Pſ. 12.5.
4. It is alſo ſeriouſly to be ſtudied, that, however ſome men be ſet on high above others, yet, God is infinitely more high above them, and able to reach them; For, ſo much doth the ſcope of Gods argument import, that though he needed not regard what his ſervants could do to him, though he wronged them, being ſo eminent above them; Yet he durſt not grapple with God above him, when he ſhould ariſe to plead their cauſe. See Eccl. 5.8. No eminency of men ſhould make them forget the ſuper-eminency of God, or cauſe them ſay, Who is the Lord? Exod. 5.2. But they ſhould abaſe themſelves daily before him, leſt he make them know, upon their own expences, that theſe that walk in pride he is able to abaſe, Dan. 4.37.
5. Such as do rightly ſtudy the ſuper-eminent Majeſty of God, will tremble to do wrong to the meaneſt; as conſidering that all ſinners, and particularly Oppreſſours, will be at their wits end, when he calls them to an account; For, this perſwaded Job not to despiſe the cauſe of his man-ſervant, &c. v. 13. For if it had been otherwiſe, What then (ſaith he) ſhall I do when God riſeth up? And, When he viſiteth, what ſhall I anſwer him? See Iſ. 10.1, 2, 3. Eph. 6.9. Col. 4.1.
From v. 15. Learn, 1. God is the curious framer of man in the womb, as well as he created man at firſt; For, ſaith Job, He made me in the womb. This doth demonſtrate the perfection of God (this little World, Man, pointing out what a God he is who made him, as well as the greater World, is full of his glory) Pſ. 139.13, 14, 15, 16. is a ground upon which we may claim an intereſt in him, when other grounds do diſappear, Pſ. 22.9. and 119.73. Job 10.8. &c. and an argument why we ſhould not employ what he hath made, as weapons wherewith to fight againſt him.
2. God is the framer of all mankind, the ſmall as well as the great, and that equally of the ſame kind, and in the ſame way, whatever difference of ſtate there be afterward; For, He that made me, made him, and one did faſhion us in the womb, or, in one womb. The meaneſt have favours of this kind, which they ſhould acknowledge, albeit they want other things. See Pro. 22.2.
3. The greateſt of men, if they be gracious, will not forget their Original, common to them with others, though they differ in degrees of Civil dignity from them; For, ſo did Job here, and propounds it by way of queſtion, as a certain truth, and a truth which he ſeriouſly thought upon. Humility is the Ornament of Eminency, and it is ſweet to ſee men a baſe themſelves, when God exalts them, and not ſwelling up with pride, becauſe they are raiſed out of the duſt, and ſet above others.
4. Such as do ſeriouſly conſider their Original, common to them with others, will bear a low ſayl toward the meaneſt; as conſidering they are their own fleſh, Iſ. 58.7. That by ſleighting or wronging them, becauſe they are mean, they reflect upon God who made them, and who carved out their lot, Pro. 14.31. And that God can ſoon cauſe thoſe who are inſolent, becauſe of their eminency, know themſelves, and that they are but men, Pſ. 9.19, 20. Ezek. 28.9. For, this was an argument diſſwading Job from ſleighting or wronging of his ſervants; Did not he that made me in the womb, make him, &c.