Exposition of Job, Exposition of Job · Chapter 33 · Verse 14
Verſe 14. For God ſpeaketh once, yea, twice, yet man perceiveth it not.
Followeth, to v. 31. the ſecond Argument, whereby Elihu refutes Jobs complaints, of Gods ſevere dealing with him, who was a righteous man. And as in the former Argument, he ſhewed, That God, by reaſon of his Soveraignty, was not bound to give an account of his matters; So, here he ſheweth, That, however God be not bound, yet, he condeſcends to give a better account of his mind and ends in his diſpenſations, than men take notice of, or improve; So that they have rather cauſe to complain of themſelves, their uncapableneſs and unfruitfulneſs, than to complain of God. And this Argument he proſecutes at length, that he may take occaſion to give ſome further account of Gods mind in troubles and afflictions.
In this Verſe, we have this Argument more generally propounded, both as to Gods condeſcendence, and mans unfruitfulneſs, That God ſpeaks his mind oftner than men perceive it. And for clearing of the words, Conſider,
1. For the matter which God is here ſuppoſed to speak to man, it is of his matters, v. 13. ſo farr as it concerns, or is profitable for, man to know, in order to his Souls good, as the enlargement of this Argument makes clear.
2. For the manner of his ſpeaking, or the means, whereby he communicates his mind to man, the following inſtances clear, that he ſpeaks both by his Word (extraordinarily revealed by viſions, v. 15. or diſpenſed in ordinary way by Miniſters, v. 23.) and by afflictions, v. 19. Under which (though Elihu's preſent ſcope lead him to ſpeak only of afflictions) all other diſpenſations of Providence are to be comprehended, by which God ſpeaks his mind to men.
3. As for his frequency in ſpeaking, while it is ſaid, God speaketh once, yea, twice, and that he worketh twice, thrice, (which is tranſlated, oftentimes) v. 29. it is not to be reſtricted to any certain number (though afterward three means of Gods ſpeaking be inſtanced, by Viſions, Sickneſs, and a Miniſtry) but the meaning is, That (which ſoever of theſe wayes he ſpeak) though it were enough if he ſpake but once, yet he is pleaſed to ſpeak more frequently, though after frequent warnings, (once, twice, or thrice) he may give over to warn any more. Some underſtand it thus, That if God ſpeak once, and men perceive it not, he will ſpeak again, till men take it up. And it is true, that God doth purſue his people with inſtructions, till they learn their leſſon; yea, God will alſo ſpeak at laſt to the wicked, in a language which they will underſtand, however now they ſlight many warnings and inſtructions. But that is not the ſcope which Elihu aims at in this Argument; but rather to give a check to mans quarrelling of God, while himſelf is rather ignorant, even after all thoſe admonitions.
4. For mans not perceiving, when God ſpeaks, albeit, in the firſt place, it be meant of his ignorance, or inadvertency, in taking up thoſe frequent warnings; Yet it includes alſo (as a conſequent and effect of the former) his not improving, or making uſe of that, which, poſſibly, he may perceive of Gods mind, when he ſpeaks.
In this Verſe (that I may more diſtinctly ſpeak to it) we may conſider,
Firſt, The connexion and dependance of this Verſe upon the former, held out in the Particle, For. Some do here tranſlate it otherwiſe (as judging there is no connexion betwixt this and the other Argument) and inſtead of, For, they read, When, or, Albeit, which the word doth alſo ſignifie. And ſo the whole Verſe will run thus, When God speaks, or, Albeit God speak—yet man perceiveth it not, or, he (that is, man, as is well ſupplyed in the Tranſlation) doth not perceive, or, contemplate it. But I ſhall follow our Tranſlation, as conceiving that this Argument ſerves not only to prove the principal Concluſion, but is an amplification of the former Argument alſo. And the Connexion may be taken up in theſe two,
1. Why ſhould God give an account of his matters, v. 13. ſeeing man doth not perceive, what he is pleaſed to reveal, and give him ſome account of? Which teacheth, That the ill uſe men make of what they receive, is the ready way to obſtruct and hinder their getting of more.
2. If men perceive not what is obvious, and revealed to them for their inſtruction, v. 14. why ſhould God give them an account of his deep counſels? v. 13. This is Gods own Argument, which he afterward preſſeth by many inſtances, to convince Job of his preſumption and folly, in deſiring to plead with him. And it teacheth, That our blindneſs and inadvertency in many obvious things may ſilence our quarrellings, when God keeps us in the dark in other things.
Secondly, Conſider the general ſcope of this Argument, which is, To lead Job from quarelling of God about his afflictions, and his being kept ignorant of the reaſons thereof, to accuſe himſelf of ignorance and inadvertency. It teacheth,
1. It is an uſual fault in men to complain of God and his dealing, when themſelves are to blame; For, here he ſheweth, That, however Job complained of Gods way, and that he could not ſee a cauſe of his dealing toward him, yet, God had rather cauſe to complain, that he ſaw ſo ill what he had revealed concerning it. Thus the hearts of many fret againſt the Lord, when their own fooliſhneſs hath perverted their way, Prov. 19.3. And the Lord, Ezek. 18.23. declares, That that people reaſoned ill, when they ſaid, His wayes were not equal, when indeed their wayes were unequal. Thus alſo men are apt to complain of ſharp rods, when they ſhould complain of their own boily skins, or, their want of mortification, caſting away of ſtrength, &c. which make the rod grievous. In a word, as Hagar had a Well near her in her diſtreſs, though her eyes were not open to diſcern it, Gen. 21.15, — 19. So in many of our diſtempers and grievances, we have a cure very near us, if we ſaw it, even within, by the change of our diſpoſitions, more mortification and encouragement in God, &c.
2. Whatever needful humbling there be, through want of light, under trouble; yet light is not mens greateſt want in ſuch a caſe; For, that is the particular wherein Elihu aſſerts, that Job wanted not inſtruction and means of light, however he complained. Thus the Lord anſwers the queſtion of Hypocrites, Mich. 6.6, 7, with 8. So that when Saints do miſtake troubles, or miſtake God becauſe of their troubles, or when they think they have cauſe to run away from God becauſe he hath afflicted them, or do ſit idle under the Croſs, as not knowing what to do, &c. they do but evidence that their own petted and peeviſh Spirits have bemiſted themſelves. For Gods mind hath been often ſpoken to thoſe buſineſſes, if men would employ his Spirit for grace to take it up.
Thirdly, Conſider the matter of this Argument, as it contains this general challenge againſt man, That God ſpeaks and reveals his mind to him, (by his Word and Diſpenſations) and yet he perceiveth it not. It teacheth,
1. Albeit the Lord will have men to acknowledge his Soveraignty, yet he deals not alwayes at that rate with them; For, albeit he be not bound to give account of any of his matters, v. 13. yet he condeſcends to ſpeak of thoſe things to man Albeit he keep up myſteries, yet ſo much is ſaid to man, as is needful for him to know, Job 28.28. And even when diſpenſations are dark, yet ſomething of Gods mind concerning them is revealed. We need not fear Gods exerciſing of his Soveraignty, where we do meekly ſtoop, Job 23.6. and 37.23. Pſal. 99 4. We may hazard much upon him, and ſtoop to dark diſpenſations, when we conſider how much is made clear unto us.
2. There is nothing can make a diſpenſation intollerably ſad, if it ſpeak and have a leſſon to us; nor is ou… condition hopeleſs, ſo long as God is in ſpeaking tearms; For, whereas Job complained of it, as a ſad caſe, that he knew not what God ſaid or meant by all he did to him, Elihu gives him this as a comfort, that God speaks, or was in ſpeaking tearms, and inculcating ſome leſſon thereby. See Pſal. 94.12 Diſpenſations are very terrible when they are dumb, and nothing is ſaid by God under them, as 1 Sam. 28 5, 6. Which they have need to look to, to whom neither word nor rod ſpeak any thing.
3. As God is ſtill ſpeaking by his Word, to them who enjoy it; So there are none of his diſpenſations, if they be well read, but they ſay ſomewhat to us; and even thoſe of them which are moſt dark and wherein his Soveraign dominion ſhines moſt, have leſſons in them, if it were but to teach us ſubmiſſion; For, he aſſerts it as univerſally true, that God ſpeaks to man. Thus all the works of Creation and Providence, Mercies and Croſſes, do preach ſome inſtruction. See Pſ. 19.1, 2. Mic. 6.9. Eccleſ. 7.14. And therefore we ſhould not only ſee what God doth, but obſerve what God ſaith by it, as his Meſſenger. Nor are we to miſtake, though it ſeem to ſpeak reproof only, and no comfort; for if that be well improved, it will produce comfort at laſt.
4. It is nothing ſtrange to ſee God ſay much, when yet man doth little perceive it; For, that is the challenge here. As for mens perceiving of what he ſpeaks by the Word, it will come to be ſpoken of in its own place, v. 16. But as for his diſpenſations (and particularly, afflictions, which are principally intended here, and afterward inſtanced) not only are they, oft-times, not at all conſidered, Iſ. 42.25. Hoſ. 7.9. but read wrong, when they are conſidered, 2 Chron. 28.23. Jer. 44.17, 18. And hence it cometh to paſs, that diſpenſations are but ill improved, and the bad fruits thereof are but anſwerable to mens inadvertency, ignorance, or errour, in obſerving of them, Iſ. 1.5. and 9.9, 10. and 22.12, 13. Hoſ. 5.13. and 7.14, 16. Now it is nothing ſtrange, as to ſee the natural man not perceive the things of God, 1 Cor. 2.14. So, even to ſee godly men ignorant of, or miſtaking God in his diſpenſations (like Samuel, who ran to Eli, when God called him) as Job did here miſtake, perceiving ſomewhat, but not rightly, and becauſe of that did miſcarry. Hence we find Saints made ſenſible of their own bruitiſhneſs in the things of God, Prov. 30.2, 3. particularly, in reading and …mproving the diſpenſations of God, Pſ. 73.21, 22. with v. 11, 12, 13, 14. Now theſe miſtakes, ignorances, and the fruits following thereupon, may flow from thoſe (among other) cauſes,
1. An averſion to affliction, or to the diſpenſation under which we are. This ſo ſtupifieth and diſtempers ſome, that when once that is made their lot, they can advert to nothing elſe, but are madded like wild bulls in a net, Iſ. 51.20.
2. Inadvertency and levity of Spirit; Whence it cometh to paſs, that men lay not their condition to heart, Iſ. 42.25. eſpecially, if the matter wherewith they are exerciſed be light.
3. Selfiſhneſs; Whence it cometh to paſs, that, if diſpenſations do not nearly touch men themſelves (even though they concern the Nation, or common intereſts wherein they are alſo concerned) they do not lay them to heart, Iſ. 5.11, 12. Am. 6.3, 4, 5, 6. So that if the goad be not ſtill in their own ſides, they are ſenſible of nothing.
4. Idols, byaſſes, and unſound principles; Whence it comes to paſs, that (as the Proverb hath it, As the Fool thinks, ſo the Bell clinks, or ſounds that in his ears) men do read Providential diſpenſations, not as God ſpeaks by them, but as themſelves are affected, and according to the Idol of their own hearts. Thus Ahaz, 2 Chron. 28.23. and thoſe Jews, Jer. 44.17, 18. being poſſeſſed with this principle, That the proſpering way was only right and approved, they put a wrong Commentary upon Gods Providences.
5. Ignorance; Whence it cometh to paſs, that men run away from God becauſe of ſome diſpenſations, which he hath ſent of purpoſe to bring them to him.
6. Atheiſm, and mens loſing a ſight of Providence in what occurrs in the World; Whence it comes to paſs, that men read what they pleaſe in their lots, and never enquire after Gods mind in them. See Ezek. 9.9. and Zeph. 1.12.
7. When men goe not to the Word, and gather Gods mind in his diſpenſations from it, they will walk in the dark, and multiply miſtakes? For they to whom chaſtenings are bleſſed, muſt be taught out of the Law, Pſ. 94.12.
8. Men do, oft-times, involve themſelves in darkneſs and miſtakes, becauſe they make uſe of falſe Perſpectives, in reading Gods diſpenſations; Thus many do look upon their lots, as their paſſion, and pride, and the conſcience of their own ill deſervings, do repreſent them unto them; Yea, they look more to what the diſpenſation ſaith, or is like to produce, of it ſelf, than to what God ſaith, or will do, by it.
9. While men do not conſider that God ſpeaks divers leſſons by one diſpenſation (as in Jobs caſe, God preached both ſubmiſſion to his Soveraignty, and humiliation for ſin, thereby; and frequently humiliation and comfort may be deſigned in one and the ſame diſpenſation) they do loſe or neglect one part or other of their leſſon. From all this we may gather, That men ſhould be humbled for theſe cauſes of their miſtakes; That they ſhould employ God much, for light to help them to underſtand his diſpenſations, otherwiſe they will wander; and, That they ſhould make much uſe of the Word, which only is the true Commentary to expound diſpenſations.
Fourthly, Conſider this Argument as it is amplified, and the challenge aggravated, from this conſideration, That God condeſcends to ſpeak once, yea; twice, or frequently, and yet man comes no better ſpeed in perceiving of it. It teacheth,
1. It proclaims the Lords great condeſcendence and kindneſs, that he doth not take neglecters of means of inſtruction at their firſt word; but followeth them with mean after mean, and with frequent renewing of the means, to cauſe them learn their leſſon, and receive inſtruction: For, he not only speaketh once, but, yea, twice; where a certain number is put for an uncertain, importing, that he ſpeaks frequently. See Iſ. 28.13. Pſ. 62.11. It is great mercy, that God (who is not bound to any) ſpeaks, if it were but once, and men ſhould be afraid to neglect the very firſt admonition, Heb. 3.7, 8. ſeeing they have no aſſurance, that, after he hath ſpoken once, he will ſpeak any more; and the way of propounding this here, firſt once, then twice, or, the ſecond time, imports, that men ſhould be ſerious to hearken at every time he ſpeaks, as not knowing if they ſhall meet with the like again: Yet, ſuch is the graciouſneſs of God, that he overcomes mens evil with his goodneſs, and waits upon thoſe who neglect his warnings, till there be no remedy. See 2 Chron. 36.15, 16. Iſ. 65.2. And this he doth, partly, to reclaim his own elect, whom he will not loſe; partly, to render others inexcuſable. Yea, what ſhould become of the World, if he did not wait upon it, and by his long ſuffering lead it to repentance? Rom. 2.4. Would it not have been conſumed and deſtroyed long agoe, as he dealt with the old World before the flood? And therefore men ſhould conſider, how often he would gather them, Matth. 23.37. And they ſhould look upon his chaſtening of them ſeven times, and yet ſeven times more, as ſpeaking his love, if they will at laſt accept the puniſhment of their iniquity, Lev. 26.
2. It is mans great ſin, and an evidence of the power of corruption in him, that many means, and thoſe frequently applyed, do not prevail with him; For, though God speak once, yea, twice, yet man perceiveth it not. It is a ſin, if we conſider it in it ſelf, not to conſider the works of the Lord, or thoſe diſpenſations whereby he reveals his mind to man, Pſ. 28.5. And therefore it muſt be an hainous ſin, not to improve thoſe means, when they are frequently repeated, as 1 King. 11.9. Which, as it may humble godly perſons, who are guilty of it, and may aggravate the fault of all, who neglect frequently inculcated leſſons; So, ſuch deſpiſers of their own mercy would beware leſt the long-ſuffering of God wait no longer upon them. For though he condeſcend to ſpeak not only once, but twice, or thrice, (as it is v. 29.) that ſo he may fully declare his mind, and leave men without all excuſe; yet, he will not ſpeak alwayes. See Gen. 6.3.