Exposition of Job, Exposition of Job · Chapter 33 · Verse 24 – Verse 25
Verſe 24. Then he is gracious unto him, and ſaith, Deliver him from going down to the pit, I have found a ranſome.
This Verſe is made difficult to underſtand by reaſon of the various conceptions that men have of that relative, He, and who ſhould be meant thereby. Some referr it to the Meſſenger, formerly ſpoken of, v. 23. and read it thus, He speaketh to him (that is, to the ſick man) of grace, and ſaith, (to wit, to God) Deliver him, &c. that is, he inſtructs him in the Doctrine of free grace, and prayeth that God would preſerve him from deſtruction, becauſe of that ranſome which he hath found, or, publiſhed. But neither doth the firſt word ſignifie, to speak of grace, but only, to be gracious; nor can this phraſe, of finding a ranſome, be well ſpoken by a Meſſenger of himſelf, eſpecially, when he is ſpeaking to God. Therefore (to paſs alſo the conjecture of others, that Chriſt in perſon is that Meſſenger, v. 23. who here favourably interceeds for the afflicted man) I take this relative to point at God, who hath been ſpoken of before. And ſo here Elihu begins to give an account of the ſweet and comfortable effects that ſhall follow upon the ſick mans learning that leſſon, ….23. The firſt whereof (in this Verſe) is, That God will be gracious to the afflicted man, becauſe of the ranſome found in Chriſt (who was known even then, to be the Redeemer, Chap. 19.25.) and will deliver him from the pit. So that here we have, the fountain-cauſe of this change wrought upon the afflicted mans condition, even Gods grace; the meritorious cauſe thereof, a ranſome; and the effect of thoſe, or the change it ſelf, which is here expreſſed by his being delivered from going down to the pit.
For further clearing of this purpoſe, Conſider,
1. As for the connexion betwixt this and the former Verſe, we are not to conceive, that God is thus gracious upon the Meſſengers ſhewing, only, unto man his uprightneſs, but it muſt be ſo ſhewed as the afflicted man doth learn the leſſon, before theſe evidences of Gods love break forth, of which more afterward.
2. If it be enquired, What a deliverance from the pit is here meant?
Anſw. It is not to be doubted, but deliverance from eternal deſtruction (which even a godly man deſerves, becauſe of his ſins, for which he is chaſtened) is the fruit of that ranſome, on which the penitent man layeth hold by faith; and ſo that may be included here. Yet ſince Elihu is principally ſpeaking of mens bodily ſickneſs, and their deliverance from that, v. 25, 28, 30. I incline rather to underſtand this of the preſervation of the mans life, oppoſite to that deſtruction wherewith he was threatned, v. 22. Yet ſo as this muſt be looked upon as a pledge of his everlaſting deliverance from Hell. And albeit ſuch a temporal preſervation and deliverance be not alwayes afforded to godly penitent men; Yet the ſenſe will run clear enough, thus, That the penitent afflicted man, cloſing with Chriſt, ſhall get temporal deliverance from his affliction, according to the tenour of the Covenant of grace about thoſe things, (namely, when it is for Gods glory, and his good to get it) and that as a pledge and earneſt of his eternal deliverance.
3. If it be enquired, To whom it is that God ſaith, Deliver him?
Anſw. The phraſe may import no more but this, That his effectual providence and operation ſhall be forth coming to deliver, and to remove all impediments; and ſo he may command ſickneſs to ſpare him, as when he ſpake at the Creation, and the thing ſpoken was done. But more (particularly, this Commiſſion ſeems to be directed to the Meſſenger, who inſtrumentally ſaves and delivers men, 1 Tim. 4.16. and who muſt intimate theſe glad tydings to the afflicted man, for his encouragement. In ſumm, this Verſe imports, That if this afflicted man repent and cloſe with Chriſt, (according as Gods Meſſengers reveal to be his duty) God for Chriſts ſake will ſpare him, and will give Commiſſion to his Miniſters to intimate ſo much unto him.
From this Verſe, Learn, 1. The firſt thing that men ſhould be careful to learn under affliction, is, their own duty, before they come to know more of Gods mind in it; For, firſt, man muſt be ſhewed his uprightneſs, v. 23. and brought to repent and believe, and then God is gracious, &c. It is true, God hath preventing mercies and grace, whereby he brings his people up to their duty; he may alſo ſee the way of his froward people, and heal them, Iſ. 57.17, 18. Yet we are bound to mind our duty, that he may appear for us, and our neglecting of this method makes our troubles oft-times ſtick long with us.
2. It is ſuppoſed here, that the Meſſengers inſtruction, v. 23. hath had ſucceſs upon the afflicted man, otherwiſe a ſtep of this procedure ſhould be wanting here. For (as hath been ſaid) it is not to be conceived, that upon his ſhewing only unto man his uprightneſs, God will be gracious, till he underſtand and improve that leſſon wherein he is inſtructed. And this comprehending of the ſucceſs of the meſſage under ehe publication thereof, may not only point out, That, however faithful Miniſters will be approved when they have done their duty, though it have no ſucceſs, Iſ. 49.4, 5. Yet, as to the hearers part, that meſſage is as good, as not told (yea, much worſe) which produceth not ſuitable effects; That may be ſaid, in ſome ſenſe, not to be ſhewed, which they ſee not, and whereof they make no uſe. See Jer. 8.8. But further, this may import,
1. That God, who hath inſtituted a Miniſtry, hath alſo promiſed to bleſs it, and that if they declare their meſſage, he will bleſs it, at leaſt to ſome; and therefore honeſt men may goe about their work in faith, even in moſt difficult times.
2 That imputed righteouſneſs, when it is preached in a right and lively way, is very apt to gain ground upon hearts, eſpecially upon godly men, to draw them to repent and cloſe with it, and to every other duty; For, that is the Doctrine here, the ſhewing, or publication whereof, is ſuppoſed to be ſucceſsful.
3. It is the duty and property of godly men, when in affliction, eſpecially, to be tender, and learn Gods mind from his Word; and to be then humbled in the ſenſe of ſin, and affected with the offer of grace; For, it is here ſuppoſed, that when this godly man is chaſtened with ſickneſs, a Meſſenger from God ſhall not ſhew his meſſage to him in vain. See Pſ. 119.67, 71.
4. That when God condeſcends to take pains upon any of his Children, by Sickneſs, and by his Meſſengers, he will in mercy follow them with thoſe means (however they may prove ſtubborn for a time) till they take effect upon them, that ſo he may be gracious to them; For, it is ſuppoſed, that thoſe means will certainly have this effect at laſt.
Doct. 3. Whatever be the care and diligence of godly men, in affliction, to follow their duty; Yet, it is grace, and grace only, that muſt do their turn, and the more diligent they are, grace will be ſeen to be the more free; For, whatever ſucceſs the meſſage have, yet God is gracious to him, in delivering him. And this may be another reaſon, why no mention is made of the afflicted mans profiting by the meſſage; even becauſe what he doth is not worthy to be mentioned in the day when grace appeareth to do him good, and becauſe this is one evidence of his ſincerity in profiting by the Word, that his diligence is nothing in his eyes, and grace is all in all.
4. It may encourage miſerable ſinners and, particularly, afflicted Saints, that there is graciouſneſs in God, which will condeſcend to ſtoop and reach them, even in their loweſt condition; For, even then, when he is lying at the gates of death, and made ſenſible of his ſinfulneſs, and need of a Saviour, he is gracious to him.
5. No graciouſneſs in God can be expected to be let forth unto ſinners, but in Chriſt, and becauſe of that ranſome which he hath paid for ſatisfying of juſtice; For, this ranſome, or, attonement, is given here, as the reaſon and procuring cauſe of all this gracious diſpenſation. Not that Chriſt did purchaſe, that God ſhould be gracious in himſelf, for that is one of his Attributes; nor yet that God ſhould have a purpoſe of grace and favour to his Elect, for it flowed from his gracious purpoſe and eternal love to them, that Chriſt was ſent to dye for them. But the meaning is, that Chriſt, by his ranſome, hath purchaſed the communication and effects of his love and grace to ſinners, in a way agreeable to his juſtice. And this doth not only evidence, that the Goſpel was ſavingly (though not fully) revealed in Jobs dayes; But further, it ſerves to direct us to look upon our deliverance as coſtly, and our mercies as dearly purchaſed by Chriſt, however we receive them freely; and to remember, that God is not only merciful, but juſt alſo, and that his juſtice muſt be ſatisfied by Chriſt, otherwiſe no good can come to us.
6. The ranſome of Chriſt is ſufficient to purchaſe the greateſt of bleſſings and mercies, to thoſe who flee to him; For, here this ranſome is given, as a ſufficient reaſon of all this deliverance and mercy conferred upon the afflicted man. We need not be afraid to lay much we…ght upon Chriſts merit, if we make uſe of it in the right order.
7. Chriſts merit, and the ranſome paid by him, ought not to hide from us the freedome of the grace of God in his dealing with us; Conſidering that (beſide his hand in providing this remedy) of which after) it is of free grace that Chriſt is accepted in our ſtead, and his purchaſe is applyed to us; For, here the ranſome, and Gods graciouſneſs, are conjoyned together, and God is gracious to the man, though he hath found a ranſome.
8. It commends the free grace of God, and ſpeaks all to be grace which is done to us, that, though God will have his juſtice ſatisfied by a ranſome; yet, this way of ſatisfaction hath been found out by God himſelf, and not deviſed or found out by Men or Angels; For, ſaith he, I have found a ranſome, or, deviſed it, and accepted of it in the mans ſtead.
9. The grace and love of God toward loſt man doth not lye lurking in his boſome, but floweth forth in comfortable effects, as he needs them; For, being gracious to him, comfortable effects and meſſages fellow.
10. Gods people, for whom he finds and accepts a ranſome, may expect not only to be delivered from the pit, and eternal deſtruction, but to get deliverance alſo from their temporal diſtreſſes, were they never ſo deadly, in ſo farr as is good for them; For, He deliver, him from going down to the pit, even when he is drawing near to it, v. 22. Not only are the ſpiritual and eternal deliverances of Saints, but even their temporal deliverances alſo, a fruit of Chriſts purchaſe, and an effect of Gods love and graciouſneſs.
11. It may heighten the Saints hope and encouragement in God, that he not only wiſheth his people well, but hath all things at his command which may either hinder or promove their welfare; For, if he ſay, Deliver him, Sickneſs, and all things elſe, will obey. See Matth. 8.8.
12. Gods mind concerning his people, who flee to Chriſt for refuge, is to be ſought in his Word, and from the publick Diſpenſers thereof; For, thus alſo he ſaith to the Meſſenger, Deliver him. See 2 Cor. 5.20.
Verſe 25. His fleſh ſhall be freſher than a Childs: He ſhall return to the dayes of his youth.
The ſecond effect of the ſick mans hearkening to the meſſage, is, That not only ſhall his life be preſerved, but he ſhall recover his health, ſo that he ſhall come out of that languiſhing condition wherein he was, v. 21. Yea, ſo great ſhall be the change, that he ſhall be as freſh, or freſher, than a very young Child, and as he was in the dayes of his youth. See 2 King. 5.14.
Doct. 1. As bodily health is a great mercy, ſo that alſo is in Gods hand, to diſpenſe it as ſhall be for the good of his people; So that even deadly diſcaſes will not get their will of them, without Gods Commiſſion; For, here the godly man hath a promiſe that he ſhall recover of his diſeaſe.
2. The afflictions of godly men are made up to them with rich advantages, when they come to Chriſt with them; and their loſs proves their gain in the iſſue; For, here he gets not only health, but, His fleſh ſhall be freſher than a Childs, he ſhall return to the dayes of his youth.
3. A ſound Spirit, and the ſenſe of Gods favour in Chriſt, is Soveraign medicine and health to the body; For, upon his cloſing with, and Gods finding a ranſome, v. 24 this followeth, that his fleſh ſhall be freſher than a Childs, &c. See Pſal. 103.3, 4, 5. Iſ. 33.24.