Exposition of Job, Exposition of Job · Chapter 32 · Verse 21-22
Verſe 21. Let me not, I pray you, accept any mans perſon, neither let me give flattering titles unto man.
22. For I know not to give flattering titles, in ſo doing my Maker would ſoon take me away.
Theſe Verſes contain the third branch of this general Preface (relating chiefly to Job) wherein he gives an account of the way he reſolves to follow in managing this cauſe. Some do take up the words as Elihu's wiſh and prayer to God, that he may be helped to manage that cauſe well and impartially. But it ſeems rather that he expreſſeth his reſolution in a deſire to Job, and to the whole Auditory, that he may have liberty and allowance to deal freely, as in a cauſe of God, and a cauſe concerning mans ſalvation; And that it be not expected that he ſhould yield to any mans humours and affections, or authority, in this matter, but that he will faithfully and freely ſpeak what he thinks, of the whole cauſe, or of any man concerned. Which courſe he reſolves to take, not only becauſe it is not his cuſtome to flatter, nor doth he approve of it; but becauſe he was reſtrained from ſuch courſes by the fear and awe of God. As for the two expreſſions, to accept mans perſon, or, face, and to give flattering titles to men, they may be taken for one and the ſame thing, for the one is repeated for both, v. 22. Yet it may be gathered from the ſame repetition, that the giving of flattering titles, is the evil he would avoid, and the accepting of mans perſon, is the cauſe or tentation which might drive him to commit that evil. And ſo, for clearing and applying this purpoſe, I ſhall conſider four Particulars in the words.
Firſt, Conſider the evil which he declines, and is careful to avoid, he will not give flattering titles to men. The word is only uſed in theſe Verſes, and Iſa. 44.5. and 45.4. and it ſignifies, to give Titles, Epithetes, a By-name, or, Sir-name, to things; And ſo it is tranſlated a Sir-name, in the fore-cited places of Iſaiah, where it is taken in a good ſenſe. But here it is taken in a bad ſenſe for flattering titles, or, deſignations, which he declines, not only in reference to their perſons, that he will uſe no Rhetorical or flattering compellations or inſinuations to them, by way of Preface, to conciliate their attention to what he is to ſay, but will fall roundly to his work: But in reference to the matter it ſelf, he will not goe about the buſh (as we ſpeak) nor mince the truth, but ſpeak it out plainly and freely, and give things their right names, without flattery or circumlocution. And in this reſpect alſo, they are ſaid not to be given to man, becauſe regard to their perſons did not cauſe him flatter them in their ſin. And if he had done otherwiſe, he had ſpoken rather to their perſons to pleaſe them, than to their condition, as it was in it ſelf. Of which more will be ſpoken on the next word. Some Learned men do take the word to ſignifie, the naming of a thing obſcurely, as by ſome Enigmatical By-name, or Epithete, and not by its uſual, proper, and known name. And this notion ſuits well to this purpoſe; That as he would not flatter them, ſo he would not give a By-name to things, nor change their names, either by calling them what they are not, or not clearly and plainly what they are. This teacheth,
1. It is not ſufficient that men do right things, for the matter of them, unleſs alſo they be done in a right way and manner; So much, in general, are we taught by his example, who would not only debate for God, but he will do it in a right manner. Hence we find in the Scriptures frequently, that not only duties are preſcribed and enjoyned, but the qualifications of duties and performances alſo; That Love be without diſſimulation, and flow from a pure heart with fervency; That men do give chearfully what they beſtow in charity; That Faith be unfeigned, &c. Thus the Lord diſtinguiſheth hypocrites from others, not ſo much by the ſubſtance of external duties performed by either, as by the manner of doing them, and the end for which they do them, Mat. 6.1, 2, &c. Yea, ſaving grace is not ſimply neceſſary for the ſimple performing of many external duties (For they may be gone about by unrenewed men, and by the ſtrength of common gifts; yea, their very corruptions, ſuch as ſelf-ſeeking, and the deſire of applauſe, may fill their ſayls to let them on work) But to perform them in a right manner, neceſſarily requires ſaving grace. This may check them who ſilence their conſciences with the external performance of duties only, while yet they have never employed Chriſt for grace to goe rightly about them.
2. It is the will of God that men be ingenuous, plain, ſincere, and down-right, in the matters and cauſe of God, and in dealing with men and their condition, when they have a calling thereunto; whereby they do indeed witneſs, that they reſpect the honour of God, and the weal of their Neighbour; For, this, in particular, was his reſolution here, and is the poſitive aſſertion included in that negative, that he will not give flattering titles to man. For further clearing whereof, Conſider,
1. The meaning is not, that titles of honour ſhould not be given to thoſe to whom they are due, or that due reſpects ſhould not be paid to men, even when we reprove their faults, or that reproofs ſhould not be dipped in love. For the contrary is enjoyned, 2 Theſſ. 3.14, 15.
2. Nor is it the meaning, that men ſhould not uſe prudent inſinuations, to get in upon men with their reproofs; Such as Nathan uſed in reproving David, 2 Sam. 12. But,
3. The meaning is, that for the fault it ſelf, it ſhould be plainly and ſincerely reproved, without mincing, and without flattering of the perſon guilty. And men need to be thus faithfully and freely dealt with, becauſe their own intereſts, paſſions, ſelf-love, &c. do, oft-times, hinder them from dealing faithfully with themſelves. And as it is the duty of ſome, by reaſon of their office, thus to give a certain ſound; So all are obliged, by the Law of love, not to ſuffer ſin upon their Brother, Lev. 19.17. Yea, and to rebuke them ſharply (as they have a calling and opportunity) if it be needful, Tit. 1.13. See Gal. 2.11. Hence,
1. They are culpable who make no conſcience of free dealing, in admoniſhing one another, As if (as Cain ſaid) they were not their Brothers keepers; But do either chooſe to talk of mens faults behind their backs, rather than admoniſh themſelves; or harbour prejudices and alienations from their Neighbours, and do intend them a miſchief, upon the account of ſome faults (real or ſuppoſed) which they never labour to clear or remove by admonitions. See 2 Sam. 13.22.28. Or do reprove them, but bluntly, as Eli did his Sons, 1 Sam. 2.23, 24, 25. with 3.13. Or (which is worſt of all) do flatter men in their ſin, to their hurt; if not to their ruine. See Prov. 28.23. and 29.5.
2. They are alſo culpable, who cannot endure to be freely dealt with by others, but do make it a quarrel, if men freely admoniſh and reprove them, Gal. 4.16. It is an evidence of love to admoniſh where there is cauſe, and of grace, to admit of it, Pſa. 141.5. Prov. 17.6.
Secondly, Conſider the impediment to this duty, or that which might (if he d…d not avoid it) tempt him to give theſe flattering titles; which is, the accepting of mans perſon, or, face. Job complained that his Friends had thus wronged him in their pleadings for God, Chap. 13.7, 8. But Elihu is reſolved againſt this, and intimates, That, in the debate, he will not look to their age, abilities, goodneſs (for they were good men) nor any other adjunct extrinſick to the cauſe, but would conſider the matter abſtractly, and in it ſelf, and rather ſpeak to the advantage of truth, than to pleaſe and gratifie man. It may be taken up in this one Inſtruction, That in ſpeaking to truth or errour, right or wrong in perſons, Men ought (as to pay all due reſpects to mens perſons, and other qualities, ſo) to abſtract from all things in the perſon, extrinſical to the cauſe, and deal with it ſingly and abſtractly; As conſidering that (otherwiſe) mens authority, and other by reſpects, may be a great tentation to hinder mens faithfulneſs: For, here E…ihu will not accept any mans perſon, that he may not give flattering titles to man. Thus dealt Paul with Peter at Antioch, Gal. 2.11. &c. And did not think it inconſiſtent with his being (in his own eſteem) leſs than the leaſt of all Saints, and not worthy to be called an Apoſtle, to withſtand ſuch a Pillar to his face. And as truth ſhould be dearer to us than our neareſt relations, and it ſhould be owned againſt whatſoever oppoſers; So, on the other hand, it is a character that men are declining in their love and zeal for truth, when they have mens perſons in admiration, in judging of Doctrines or courſes, as is fore-told, Jude, v. 16 And men may be thus ſwayed, in matters of Opinion or Doctrine, by their reſpect to perſons, Either upon the account of good or evil that they may receive from perſons of ſuch an opinion and way; and ſo they will be on their ſide, and flatter them, who have power to do them good or evil; which ſeems to be that admiring of perſons, becauſe of advantage, Jude, v. 16. See Prov. 29.26. Or they are thus ſwayed out of their ignorance and ſimplicity; And therefore when they look upon men who are godly, and (it may be) ſtreight in other things, they reſolve to follow them implicitely in all things, and do conclude that what they do muſt be right, becauſe they do it; which is in effect to put them in Gods room. Thus Barnabas, and others, were carried away with Peters diſſimulation, till Paul removed that undue reſpect that way paid to his perſon and eminency, Gal. 2 11, 12, 13. To clear this point a little further, Conſider,
1. Wrong is wrong in any perſon, be who they will; yea, mens wrongs are the greater, becauſe of theſe reſpects (of eminency, piety, experience, &c.) which they uſually doat upon who are miſ…led by their example. God hath given that Prerogative to no perſon, great or good, that what they do muſt be right, becauſe they do it.
2. God hath not given us any rule of our walk but his Word; So that we muſt not receive any thing from the hands of any man, but as it agreeth with that rule. See Iſa. 8.20.
3. As to the matter office dealing with men about their errours and miſcarriages, thoſe by-reſpects, if well ſtudied, do plead rather that we ſhould deal faithfully with them. If they be great perſons, not only are they ſubject to God, and to theſe who have his call to ſpeak to them, but their ſin is the greater, and more apt to enſnare and infect others, and therefore they ſhould be freely dealt with, for their own and others good. If they who are wrong be good and pious perſons, it is their greater fault to miſcarry, and their example may be apt to draw others to imitate them, if they be not reclaimed by free-dealing; And it is a great cruelty to them, not to help them out of that ſnare, and to bring them back to the way of God, wherein they may enjoy his favour and preſence. If they be our friends and relations who are in an errour, and ſo we dare not deal freely with them, leſt we loſe their friendſhip, or grieve them; what greater kindneſs, love, and friendſhip, can we expreſs to them, than to be faithful to them? If they be enemies, we are to conſider, that if the Lord will not ſuffer us to let their beaſt be loſt, or periſh in a pit, Exod. 23.4, 5. what cruelty muſt it be to take any advantage of their ſin, and not to ſeek to reclaim them in our ſtations? From all this we may infeir,
1. That men ſhould take heed leſt any thing in them (power, goodneſs, kindneſs, &c.) be an engine to advance any evil courſe among others, which may make their account ſad, and provoke God to blaſt them.
2. That faithful men, in judging of courſes, ſhould abſtract from all theſe, and hide theſe tentations from themſelves.
3. That all men ſhould be careful not to be implicite in their way, nor to Idolize any man: And that they ſtudy not to be of Paul, Apollo, or, Cephas, nor to call any man Rabbi; Otherwiſe a jealous God may be provoked, both againſt the Idolizers, and the Idolized.
Thirdly, Conſider the way how he expreſſeth this reſolution; Not by inſolent bragging, but by way of humble requeſt, that with their good liking he may uſe this freedome. Let me not, I pray you, accept, &c. ſaith he, requeſting them, that they would not allow of ſuch unfaithful dealing. It teacheth,
1. Even the beſt of men will hardly admit of free and faithful dealing, when they are in their fits of paſſion, or when they have perſonal advantages of theſe who deal with them; For, here he muſt humbly requeſt, even of thoſe good men, and particularly of Job, that they will allow him to uſe freedome: And thus Aſa, a good man, takes ill with a free meſſage from the Prophet, 2 Chron. 16.7,-10. For (to ſay nothing of wicked mens arrogance in this matter, 1 King. 22.8.24.) even the beſt of men are, oft-times, rather ready to look to Inſtruments, and viſible parties, who deal with them, than to God who employes them; And their preſent paſſions and intereſts may cauſe them reliſh that freedome ill, which yet afterward may work upon them. And as this warns men to conſider well with whom they have to do, when they come to uſe freedome (which may excite them to put themſelves in Gods hand, when they touch a ſore of that kind;) So it warns godly men, when they are admoniſhed, to remember that they have corruptions, as well as grace, to entertain free-dealing; that ſo they may be upon their guard alſo, and may reckon that, probably, they need that moſt which they entertain worſt, and that that is the good Phyſick which makes them ſickeſt.
2. Were men conſiderate, they would reliſh it very ill, if they were not freely and ingnuouſly dealt with; For, ſaith he, Let me not accept any mans perſon, &c. Which, though it intimate chiefly his reſolution not to follow that way, yet, it imports alſo, that they would not ſuffer it, if they were well adviſed. It is but a poor evidence of mens prudence (to ſay nothing of their piety) when they can admit of flatterers, backbiters, (Prov. 25.23.) and ſuch as fawn upon them, and do never miſs faithful freedome from their Friends.
3. The zeal of God in men ought to be tempered with much modeſty, diſcretion, and due reſpect to thoſe with whom they deal; For, he humbly intreats for this liberty at their hand. The more there be of the zeal of God, humility will abound the more, paſſion will be the more calmed, and love and mutual reſpect entertained. Which aſſures us, that that is baſtard zeal which is furious, uncivil, and diſreſpective of thoſe we deal with.
Fourthly, Conſider the Arguments whereby he confirms himſelf in this reſolution, and perſwades them to admit of his freedome, v. 22. One reaſon is, becauſe he knew not to give thoſe titles, that is, it was not his cuſtome to flatter, nor doth he approve of it, and therefore he will not begin that trade now. The other reaſon (which alſo perſwaded him never to uſe or approve of that way, more than at this time) is, In ſo doing my Maker would ſoon take me away; that is, the apprehenſion of Divine vengeance, which hangs over the head of flatterers, made him afraid to hazard on ſuch courſes. Whence, Learn,
1. Men ought to do right things, not at adventure, but from ſerious and ſound principles; For, he will deal freely, not becauſe it is his preſent humour ſo to do, but becauſe he knoweth not to do otherwiſe; he had not learned that trade, nor did he approve of it. This is a ſpecial proof of mens ſincerity, when they do right things from a right principle; for many do but run with the crowd to a good work, and are like Saul among the Prophets.
2. It is commendable when men of ſound principles do not condemn themſelves in that which they allow; but do put their light and principles in practice; For, as he knew not to give flattering titles, ſo he did give none; and though he requeſt for their approbation in not flattering, v. 21. yet he is fixed and reſolved not to flatter, however they take it. Wherein he is not like many, who are ſoon broken and driven from their reſolutions; and yet they would do well enough if others would let them alone, or if they might do it with the good liking of others.
3. Men who would be honeſt, and fixed in their good reſolutions, ſhould fix themſelves in their principles and way, by arguments and ſerious conſiderations of the conſequences thereof; For, he fixed himſelf in that reſolution not to flatter, by looking to God and his ſentence againſt them who ſhall take another way.
4. God hath a ſad quarrel againſt them who are unfaithful to the Souls of others, which he will ſeverely and ſpeedily purſue, as he eaſily can; For, he reckons that by giving flattering titles, he ſhould not only wrong theſe whom he flattered, but he ſhould alſo run upon his own ruine, in ſo doing my Maker would take me away, or, cut me off, and he would do it ſoon, both ſpeedily; without delaying to execute vengeance, and eaſily without any difficulty. Thus we find that Watchmens Souls are laid in pawn, to be anſwerable and ſmart for it, if they deal not faithfully, Ezek. 33 7, 8, 9. The ſtudy of this, may not only be an antidote againſt the ſlaviſh fear of great men, whom men may be called to deal with, (as Chriſt ſpeaks in the matter of confeſſing the truth, Mat. 10.28.) But may perſwade men to be faithful, when they conſider, how much it concerns them to be ſo, for then, they will not dare to daily in ſo important a buſineſs. And others may ſee, that they have no cauſe to be offended at men for their freedome and faithfulneſs, when they conſider their hazard if they do otherwiſe.
5. Though ſuch as have a calling to ſpeak to others, ſhould flatter them, and gratifie their… humours; yet that would tend nothing to the advantage of thoſe who are ſo flattered, ſeeing God would not approve of what is ſaid to them, and would witneſs his diſpleaſure by puniſhing the flatterer: For, this is not only an argument perſwading himſelf to deal faithfully, but perſwad…ng them, alſo, to admit and allow of his freedome, As conſider…ng how little it would avail them, that he flattered them, ſince God was ready to witneſs how ill pleaſed he was with them and their way, by puniſhing him for flattering them in it.
6. While he calls God, his Maker, in this buſineſs,
1. He points out that God, for whom he and all faithful men do ſpeak freely, is on high … the higheſt of men, againſt whom they may be called to ſpeak; and therefore there is no cauſe to fear them, if men keep his way, and b… in his ſervice.
2. He points out, how eaſily God can …h unfaithful men, who are but his own creatures, and have their beeing of him? So that ſtately wi…l …ind no ſhelter againſt him, even under the wings of the greateſt of men.
3. He points out this as an Argument, why he ſhould not be unfaithful to God, were there no more but that he had his beeing of him. So his being a Creatour, is a motive to piety, Eccl. 12.1. And it aggravates mens faults, that they ſin againſt their Maker, Hoſ. 8.14. Though the word may import more than his giving them a ſimple beeing, even that he made them his people. However, it is certain, that ſuch as are willing and affectionate to do well, will not want arguments to preſ… them to it, if they do but conſider their very beeing which they have from God. For God having ma…e all things for himſelf, Prov. 16.4. Our beeing ſhould not be employed againſt him, but in his ſervice.