Exposition of Job, Exposition of Job · Chapter 32 · Verse 2
Verſe 2. Then was kindled the wrath of Elihu the Son of Barachel the Buzite, of the Kindred of Ram: againſt Job was his wrath kindled, becauſe he juſtified himſelf rather than God.
A ſecond Antecedent, and more near occaſion of Elihu's ſpeech (in this and the next Verſe) is, His reflecting upon the faults he had marked upon both hands in this debate, whereby he is provoked to anger, or, juſt zeal and indignation, and excited to offer his jugement, for clearing of the whole matter. And ſo here we have his verdict of the whole preceding debate, and his thoughts of what was faulty in it; whereby (as hath been ſaid in the entry) we are helped to underſtand his ſcope in the following diſcourſes.
In this Verſe, we have to conſider,
Firſt, A deſcription of this Umpire, which is …aken,
1. From his Name, Elihu, which ſignifieth, My God is He, or, the ſame, that is, My God is that only excellent One to whom that Name is due.
2. From his Parentage, he was the Son of Barachel, which name ſignifieth, One bleſſed of God. And by the impoſition of theſe names it would appear, that Elihu was deſcended of a pious race, whoſe Father had given him a name favouring of piety, as the like had been given himſelf before.
3. From his Progeny and Kindred, His Father was a Buzite, of the Kindred of Ram. As for Buz (from whom he is denominated a Buzite) we find a Country bearing that name, Jer. 25.23. lying amongſt thoſe Arabians and Idumeans. It ſeems to have that name from Buz the Son of Nahor, Abrahams Brother, Gen. 22.20, 21. Of whom, in all probability, Elihu was deſcended. While it is ſaid, that his Father and he were of the Kindred of Ram, this Ram, cannot be that Son of Judah, Judg. 4.19. for he lived after Jobs dayes, nor (ſuppoſe he had lived before) is it likely that he would have left his own County and Nation, to goe dwell (he and his Kindred) among theſe Idumeans. It can with little ſhew of probability be alleaged, that Ram is to be taken appellatively, for Aram, or, Syria, and that he was of that Country. For (though it be granted, that Ram may be the ſame with Aram, of which afterward, yet) it cannot in propriety of ſpeech be ſaid, that a man is of the Kindred, or Family, of ſuch a Country. It is with as little probability aſſerted, that Ram is the ſame with Abraham, who (they ſay) was firſt called Ram, ſignifying High, before he got the name of Abram, an high Father, which afterward was changed into Abraham. Therefore it is moſt probable, that this Ram, was ſome Kinſman of Elihu and Barathel, who was famous in theſe times and places, and therefore mention is made of him in this deſcription. And we find mention of one Aram, (who may as well be called Ram, as Ram the Father of Amminadab, 1 Chro 2 9, 10. is called Aram, Matth. 1.3, 4) the Son of Kem…el, who was Brother to Buz, Gen. 22.21. who it may be was the perſon here mentioned, and a perſon famous in theſe dayes. Though it be more probable (and agreeable to the Scripture-way of reckoning Progenitours, in the direct line) that this was another perſon, of the poſterity of Baz (though ment…oned no where elſe in Scripture) who was a famous man, and therefore mentioned in this deſcription of Elihu and his Father, who (it ſeems) were deſcended of him. However, there is no neceſſity to determine any thing poſitively in theſe circumſtances, if we take up a right the reaſons of this ſo exact a deſcription of Elihus; which are, partly, to aſſure us that this is a true Hiſtory (and not a Fiction or Parable) and a very ancient Hiſtory; and partly, becauſe Elihu was younger, and more obſcure, than Job and his three Friends; and therefore his deſcent and pedigree is more fully deſcribed than theirs was, who were ſo eminent men in theſe times and places. I ſhall only, in the cloſe of this deſcription, paſs in a word their groundleſs conjecture, who ſay, this Elihu was that Balaam, of whom mention is made in the Book of Numbers, and elſe-where in Scripture; who (ſay they) was a Prophet of God, and had theſe Revelations here reco…ded, before he came to Balak, where he made ſo ſoul Apoſtacy, and was cut off amongſt the Midianites, Numb. 31.8. It is eaſie to multiply conjectures, where the Scriptures are ſilent, which may with the like facility be rejected. But this is not to be admitted, that a Child of God, and a Prophet alſo, may make ſo total and final a defection as he did, for any thing we can find in Scripture.
Secondly, In this▪ Verſe, we have to conſider, Elihu's verdict and cenſure of Jobs part in the debate, and of his carriage under his trouble. He is angry at Job, not, that he aſſerted himſelf to be a righteous man, or that he juſt…fied and vindicated himſelf in the cauſe debated betwixt him and his Friends; But that he juſtified himſelf rather than God, or, more than God; that is, He not only pleaded his righteouſneſs and integrity before God, (which may lawfully be done, if it be gone about in a right way, Iſa. 38.3. and elſe-where) but pleaded it even againſt God, expoſtulating with him that he ſhould deal ſo ſeverely with a righteous man, and ſo reflected on the righteouſneſs of God in defending, his own righteouſneſs; As God alſo telleth him, Ch…p. 40.8. And he was more careful to defend his own righteouſneſs in his debates with his Friends, than to acknowledge and aſcribe unto God the glory of his righteouſneſs in afflicting him, by ſubm…tting to his Soveraign good pleaſure, ſtooping under his hand in the ſenſe of his own baſeneſs and ſinfulneſs, and by making uſe of his corrections, improving them to his own ſpiritual advantage. From all which Elihu doth juſtly conclude, That, however Job never ſaid expreſly, that he was more juſt than God, or juſt rather than God, neither did Job ever mean or intend any ſuch thing, by any thing be uttered in his complaints and defences; Yet, upon the matter, it was imported, and by neceſſary conſequence it might be interred from what he ſaid, that he …uſtified himſelf rather than God.
Thirdly, We have to conſider, Elihu's reſentment of this injury, that was offered unto God; and the meaſure of his diſpleaſure and zeal againſt it. It is ſaid in the beginning of the Verſe, that his wrath was kindled, which is relative both to Job and his Friends; And for Job, in particular, it is again repeated, that his wrath was kindled againſt Job upon this account. Whereby we are not to underſtand, that he was over-powred with any carnal paſſion, but that he was filled with a large meaſure of zeal and indigna…ion againſt Job, becauſe of this his fault.
From this Verſe, Learn, 1. The grace of God is not confined to perſons or places, but he can raiſe up to himſelf ſervants in any place, or among any people he pleaſeth; For, here (beſide Job and his Friends) we have another godly man amongſt theſe Arabians, whoſe name (and his Parents name) do intimate, that a ſtamp of the fear of God had been in that family, for ſome Generations. Of this ſee on Chap. 1.1. Only, however after the Covenant made with Iſrael at Sinai, ſalvation was of that people (as is ſaid of the Jews, when the reſt of the Trib…s were gone, Joh. 4 22.) and they were the only people of God, and viſible Church in communion wherewith ſalvation was to be expected, till by the death of Chriſt the wall of partition was broken down; yet before that time (and even after the promiſe was made to Abraham) we have here godly men in other Countries, Abraham found a Melchizedech in Salem, and ſome of the fear of God in Gerar, where he little expected it, Gen. 20.10, 11. beſide many other inſtances that may have been, which are not recorded in Scripture. During the time of that diſpenſation toward Iſrael, the grace of God was not ſo confined to that people only, but he found means to draw in Proſelytes of divers Nations, to joyn with them. And now after the ſound of the Goſpel hath gone through the World, Grace is pleaſed to make a conqueſt where it would be little expected; So that Paul found Saints even in the houſhold of perſecuting Nero, Phil. 4 22. Theſe inſtances, of the piety and abilities of this young man, and others recorded in this Book, as they do commend the riches, freedome and power of the grace of God (which ſpeaks ſadly to them, who ſeek not to partake of it, nor do feel the effects thereof) and will be a witneſs againſt theſe who come ſhort them, though they enjoy more means than they had; So they may encourage gracious men, whoſe lot may fall to be in wild and barbarous places, ſince God can cauſe his grace to flouriſh there under all diſadvantages.
2. It is an evidence of the truth of mens grace, to be on truths ſide, and to appear for it on all occaſions, and againſt whatſoever oppoſition; As here Elihu evidenceth his honeſty by his anger, and his oppoſition to Job and his Friends, in defence of truth, which they had wronged. Thus David witneſſed his zeal by his oppoſition to theſe who were againſt God, Pſa. 139.21. And it is a duty enjoyned us, that we contend for the faith, Jude, v. 2. And God quarrels them who are not valiant for the truth, Jer 9.3. Here it is to be conſidered, upon the one hand, that this is but one evidence of a mans being gracious, and therefore if it be alone, it will not ſufficiently clear a mans eſtate to him. For it is not to be doubted, but an unregenerate man may be a Profeſſour of the truth, and a maintainer of truth by diſpute againſt Adverſaries, if not alſo a ſufferer for it, in ſome degree. Yet it ſtill remains true, that it is the duty of all be for truth, and the duty of godly men, in particular, to evidence their piety by their loye to truth, and their zeal for it; and when men do ſo, it is a good evidence of their good eſtate, if there be other evidences concurring with it. Upon the other hand, this is not ſo to be underſtood, as if every thing were a truth, which good men, or even many of them, do own; For all men are lyars, And truth is not to be tryed by the quality of its followers, but by the rule of the Word; And if that opinion be alwayes true, which is owned by moſt good men, in a time or place, then Jobs three godly Friends had carried it againſt Job. But the meaning is, that (as hath been ſaid) it is the duty of honeſt men to be for truth; So that it is a ſhame for them to let others be upholding that cauſe (poſſibly againſt themſelves) which they ſhould be defending; And they do very much reflect upon themſelves, who cry up their piety to commend their errours.
3. Truth may be ſo far… loſt, in debates amongſt godly men, that there may be errours and miſtakes on both ſides; and an obſcure man may ſee further than they do (though both able and godly) in the heat of diſpute: For, here it is marked in general, that his wrath was kindled, even againſt both parties for their errours and miſtakes, as is particularly inſtanced in this and the next Verſe. So that an obſcure young man (who muſt be ſo largely deſcribed from his Parentage, that he may be taken notice of) is better able to diſcern and judge in this controverſie, than both parties are; yea, he finds them both to be in the wrong. It is, indeed, but a poor ſhift for men, in times of debate, to condemn both parties, while themſelves lye by (which is the way of too many, who either Atheiſtically under-value the truth, with Pilate and Gallio, Joh. 18.38. Act. 18.14, 15, 16, 17. Or are lukewarm in their love to the moſt of truths, or do politickly endeavour to carry as Neutrals, that they may offend none, though ordinarily ſuch do offend all) For it may be both parties are not wrong, though in this caſe it fell to to be ſo, at leaſt in ſome degree and reſpects; and if it were ſo, men… z…al ſhould move them vigorouſly to oppoſe what is wrong, and own what is right, on every ſide; As is the practice of Elihu here, farr contrary to the way of ſuch politick men. Yet this inſtance doth ſhew us, how dangerous debates are, and warns diſputants to be watchful, that heat and paſſion do not blind-fold them, and to pray that God would ſtirr up ſome, who will impartially decide the controverſie. Only, whoever elſe be employed, God himſelf muſt appear (though not in ſo extraordinary a way as here he did) before a controverſie, once ſtarted, be fully decided.
4. For a man ſimply to maintain his integrity (it he be a juſtified man, and upright walker) though afflicted by God, and to wipe off unjuſt aſperſions, is not a ſin; but a duty commanded of God, who allows us not to bear falſe witneſs againſt our ſelves, more than againſt our Neighbour; For, here Job is not challenged ſimply for this, that he juſtified himſelf, or, maintained that he was a godly man, and did vindicate himſelf againſt the exceptions of his Friends, but only for his miſcarriage in the way of performing that duty. Thus we find Paul frequently making Apologies for himſelf, and David defending his own integrity and innocency. It is true, ſuch a task, when men are neceſſarily put to it (and do not take it up out of vain-glory and ſelf-ſeeking) ſhould be gone about with much fear, leſt they miſcarry in it, and with much humility, that they ſhould be neceſſitated to be at that work, eſpecially in a time when God calls them to mourning and abaſing of themſelves; and who ſo do not manage it with this humility and fear, will readily miſcarry in it: Yet it is a duty that cannot be omitted without ſin, and this is a truth for which men are bound to ſtand, That men may be afflicted, yea, and calumniated under their afflictions by godly men, who yet are righteous and upright.
5. As men may many wayes fail in juſtifying themſelves, and defending their own righteouſneſs (as, when they ſeek themſelves in ſo doing; when they pretend to be what they are not; when they deny or extenuate their evils, which do contradict that teſtimony which they give themſelves; when their holy walking doth not bear witneſs to that righteouſneſs by ſaith, to which they claim, &c.) So this is their great miſcarriage in this undertaking, when, in defending their own righteouſneſs, they reflect upon Gods righteouſneſs, becauſe of croſs diſpenſations which they meet with, being righteous, or in his way: For, herein Job failed, juſtifying himſelf (or, his Soul, which is here taken for the whole perſon, being that part of man which is chiefly to be noticed in this buſineſs) rather than God: And this was it which Jeremy guarded againſt in his complaints, Jer. 12.1. Hence all mens bitter complaints an murmurings at Gods dealing, their not humbling of themſelves under afflictions (even albeit they be righteous and innocent,) their not improving at them, to diſcover and purge out the naughtineſs that is in the beſt of men, their not adoring and crying up of the righteouſneſs and faithfulneſs of God, when their paſſions would riſe upon them, Pſa. 22.1, 2. with 3. Theſe, and the like miſcarriages of godly men in trouble, are foul reflections upon the righteouſneſs of God.
6. When the people of God have the teſtimony of a good conſcience in their ſuffering, and are overdriven by temptations, and imputations from others, they are very ready to miſcarry in defending their own integrity, by not giving unto God the glory due to him; For, ſo did Job miſcarry in this caſe. So frail are we, that we are ready to wrong our good cauſe, and to give our own good conſcience a wound, and ſo ſtrip our ſelves of our defences and comforts, and provoke God to give us up to leſs cleanly tryals at another time. Hence men ſhould advert to this, that the better their cauſe and condition is under trouble, their tryal is the greater to manage it well and ſoberly; And others ſhould beware leſt they put afflicted men upon ſuch a tentation and ſnare.
7. God, in judging of mens carriage and way, doth not look only to what they expreſly do, or ſay, or intend, but to what may be interpretatively, and upon the matter, gathered from their practices and ſpeeches; For, Job did no where expreſly ſay, and in terminis, that he was juſter than God, or righteous rather than God, nor was this Jobs ſenſe in h…s words; yet Elihu (and God afterward) finds all this in his expreſſions and carriage. For when he deſired to enter the liſts with God, and to plead his cauſe w…th him, as if he had not conſidered it well before, when he afflicted him; when he complains ſo much, that the great God had dealt ſo ſeverely with him a worm; when he ſpake ſo much of his own integrity, and ſo little of Gods righteouſneſs; when he complained ſo much, that he could get no account of the reaſons of Gods dealing with him; when he deſired to be cut off, as if he had known what was good for him, better than God did; When, I ſay, he did all theſe things, he did, upon the matter, deny the righteouſneſs of God, however he thought no ſuch thing. Thus men may wrong God, when they little intend it, and many things may juſtly be faſtned upon their way, which they would ſcarcely own; As, that unbelief ſpeaks blaſphemy, 1 Joh 5.10. that diſcouragement reproacheth God, Anxiety denieth a Providence, Iſa. 51.12, 13. Impatience under trouble reflects upon his righteouſneſs, &c. This we would look unto, conſidering how deep our evils may draw, and that we may really be doing that which is contrary both to what we ſay and think.
8. Albeit ſad caſe, and ſtrong tentations of Saints, under trouble, do plead for pity to their weakneſſes, 2 King. 4 27. Yet no trouble preſſing them, nor any provocations from men tempting them to miſcarry, allows them to be ſpared in any ſin; Particularly, in any miſcarriage toward God: For, albeit Job was in ſore trouble, and albeit his Friends wronged both God and him (as Elihu and God himſelf tell them;) Yea, his trouble, and their carriage was an hot furnace, and ſore tentation to him; Yet his folly is not ſpared, but Elihu's wrath is kindled against Job, and afterward he takes him up ſharply for his faults, as God himſelf alſo doth. This was a mercy to Job, that ſuch pains was taken upon him, that ſo he might not goe on in his miſcarriage, but might be cured of it, and ſo fitted for a deliverance. Withall, this being a furnace, whereby God tryed what metral was in Job, he deſerved a ſharp rebuke that he had not carried better, nor were his failings to be ſuffered upon this account, that they flowed from weakneſs (for even Saints infirmities muſt be mourned for, and their care endeavoured) Particularly, ſeeing …e failed in miſtaking and miſconſtructing of God, for which we find Saints have been deeply humbled, Pſa. 73.11, &c. with v. 21, 22.
9. In defending of truth, particulary, in pleading for God and his honour, againſt the imputations and reflections of paſſionate men, albeit the wrath of man will not work the righteouſneſs of God, Jam. 1.20. Yet a zeal of God, or, an holy indignation againſt theſe miſtakes, is neceſſary; For, his wrath was even kindled againſt Job, in this quarrel. Thus are we earneſtly to contend for the faith, Jude, v. 2. Where Truth ſeats it ſelf on…y in the brain and underſtanding, it will be but poorly defended, and no leſs poorly ſtuck to, if a tryal come; But where it gets place in the heart and affections, and is received and entertained with love, it will be zealouſly maintained, and the contrary errours abhorred. So that when men are not zealous againſt errour, they evidence themſelves to be in a wrong frame, and have made (at leaſt) one ſtep toward defect on.