Exposition of Job, Exposition of Job · Chapter 33 · Verses 8-11
Verſe 8. Surely, thou haſt ſpoken in mine hearing, and I have heard the voice of thy words, ſaying,
9. I am clean without tranſgreſſion, I am innocent; neither is there iniquity in me.
10. Behold, He findeth occaſions againſt me, he counteth me for his enemy.
11. He putteth my feet in the ſtocks, he marketh all my paths.
Followeth, to v. 31. the Second part of the Chapter, or, the Speech it ſelf, to which Elihu hath prepared the way by the preceding Preface. And in theſe Verſes we have the firſt part of the Speech, containing an accuſation of Job, or, a rehearſal of ſome of his diſcourſes which he is to refute. Where (if we ſpeak of his accuſation negatively, what it is not) he declines to quarrel the ſtate of his perſon, or to accuſe him of any groſs faults before his afflictions, as his other Friends had done; Nor doth he cenſure him for any thing he had ſaid of the greatneſs of his afflictions, or to the commendation of God; Only he cenſures him for ſome unſavory expreſſions, of his own integrity, and Gods diſpenſations toward him. And (having told him that he is to accuſe him of thoſe expreſſions which himſelf had diſtinctly heard, v. 8.) he propounds the ſumm of Jobs words, which he is to refute, in an excellent method. For,
1. He propounds how Job had aſſerted his own integrity, both negatively and poſſitively, That he was clean and innocent, and free of tranſgreſſion or wickedneſs, v. 9.
2. He adds how Job complained, that, notwithſtanding he was thus righteous and innocent, yet, God ſought and took all occaſions and advantages againſt him, to deal with him as an enemy, or in an hoſtile way, v. 10. The word rendred, Occaſions, ſignifieth alſo, Breaches, or breakings off, and it imports. That God picked quarrels at him, and took advantages of any breach or failing he could find in him, to break off his friendſhip and wonted favour, and that he might deal with him as an enemy. He alludes to the practice of uncharitable men, who, contrary to the Law of Love, do ſeek all occaſions and advantages againſt others, that they may ruine them. See Gen. 43.18. 2 King. 5.7. Dan. 6.5.
3. He ſubjoynes how Job, to prove this his complaint, had produced evidences, taken from Gods arreſting of him by painful and diſgraceful afflictions (like as a Malefactour is put in the Stocks) and his marking of all his paths, to puniſh him for what ſhould be found amiſs in him, v 11.
For further clearing of this purpoſe, Conſider,
1. This is but a part of his accuſation, and of that which he hath to lay to Jobs charge; for afterward he produceth more and ſharper accuſations againſt him. Yea, his deſire to argue his cauſe with God himſelf, (which Job joyned with theſe his complaints, here mentioned) is here alſo to be underſtood, as afterward we will find. And ſo, under thoſe expreſſions, here recorded, all other the like expreſſions are to be underſtood as comprehended.
2. We are not to conceive, that Elihu cites theſe expreſſions of Job, concerning his purity and integrity, v. 9. as minding to charge Job that he looked upon himſelf as ſinleſs, and meant ſo by theſe expreſſions. For Job had profeſſed the contrary, both of himſelf, Chap. 7.20, and of all men, Chap. 9.2. and 14.4. And we will not find that Elihu did charge any thing falſely upon Job. He only cites thoſe as the words whereby he had expreſſed and maintained his integrity; which (albeit it was a truth that he was righteous, yet theſe expreſſions) being joyned with the following complaints, did ſound too high of perfection, as if he had not ſo much ſin in him as might ſilence all his complaints of Gods ſevere dealing.
3. In theſe citations, Elihu doth not ſtick cloſe to Jobs words, or repeat all thoſe very ſame expreſſions which Job had uſed; He only repeats the ſumm and ſenſe of them. And (which is to be well marked) whatever was Jobs meaning in them; yet, he repeats them ſo, and in that ſenſe, which an ordinary hearer might put upon them. Thus an ordinary hearer (hearing Job ſpeak ſo much of his righteouſneſs, and againſt God who afflicted him) might be ready to interpret his words ſo, as if he had ſaid he was ſinleſs. And albeit Jobs meaning was good, yet his expreſſions were unhappy, both in his aſſerting his integrity, and in his complaints ſubjoyned; whereof Job himſelf is convinced, and therefore doth not quarrel Elihu for miſ-citing his words, or miſtaking his meaning in them.
4. As for thoſe Speeches which he citeth, they will be found, for the ſubſtance of them, in Jobs diſcourſes. We find that Elihu, v. 6, 7. alludes to a propoſal of Jobs, Chap. 13.20, 21, 22. Where in the complaint immediately ſubjoyned, v. 23, — 27. we will find the ſubſtance of what is here repeated. His avowing of his purity, here repeated, v. 9. is there propounded by way of queſtion, v. 23. His complaint againſt God, here produced, v. 10. is there deduced at large, v. 24, 25, 26. And his reſentment (in confirmation of his complaint) here challenged, v. 11. is there ſet down, v. 27. And beſide, we will find thoſe, or the equivalent expreſſions, ſcattered throughout his other diſcourſes. For what is here charged upon him, v. 9. See Chap. 9.17. and 10.7. and 13.18. and 16.17. and 19.7. and 29.14. and 27.5, 6. In all which (and divers other) paſſages, he aſſerts his integrity and purity, to aggravate his complaint againſt God, who had dealt ſo ſeverely with him. For what is here challenged, v. 10. See Chap. 16.12, 14. and 19.11, 12. And for that, v. 11. See (beſide what is already marked from Chap. 13.) Chap. 14.16, 17.
5. It is alſo to be remembred, that however Jobs three Friends did challenge him for all thoſe ſpeeches, and, particularly, for his pretending to purity (So Zophar, Chap. 11.14. Eliphaz, Chap. 15.14. and Bildad, Chap. 25.4 reprehend him for it;) Yet, they went the wrong way to work as judging either that Job meant he was ſinleſs, which he had often denied; or, that Job could not pretend, even to integrity, being afflicted by God;) and therefore they could not prevail to convince him, as Elihu did by charging thoſe upon him only as raſh and unfitting expreſſions, and expreſſions which others might be apt to miſtake, however himſelf underſtood them.
Having already ſpoken, in the proper places, to this purpoſe as it is Jobs complaint and reſentment of the hard meaſure he had received; and his faults and failings therein coming afterward to be marked from Elihu's refutation; I ſhall here ſpeak more generally to thoſe words, in a two-fold reſpect and conſideration.
Firſt, We have here a pattern of a right way of reproving others, to be gathered from Elihu's practice, who profeſſeth, that he will ſpeak to what he hath heard, v. 8. and citeth Jobs expreſſions in the way already ſpoken of, v. 9, 10, 11. And ſo this purpoſe teacheth,
1. It is moſt ſafe not to meddle with the ſtate of a mans perſon (whether he be regenerate or not) or to decry all that is good in him, upon the account of ſome faults; For, Elihu doth not here meddle with his perſon, nor rejects all his diſcourſes, but only ſingles out the faulty expreſſions in them. So doth Chriſt alſo deal with the Churches to whom he writes, Rev. 2, and 3. commending what is good in them, as well as reprehending their faults. It is true, Elihu doth not expreſly commend Jobs ſtate, or, aſſert him to be a regenerate and juſtified man (his ſcope being only to humble him for his faults, which required not that he ſhould tell him ſo much, ſeeing himſelf knew it well enough already, and, in ſome reſpect, but too well.) But his very reſtricting of himſelf to the quarrelling of Jobs faults only, (and that after the former Diſpute of his Friends againſt his integrity, which he declines to own or approve of) is a commendation of Job in that matter controverted betwixt him and his Friends. The ſtudy of this may be of uſe, both in reference to our ſelves, and to others with whom we may have to do. As for our ſelves, Albeit men can warrantably take no comfort in their regenerate ſtate, while they pleaſe themſelves in any fault; Yet, it is not good, upon conviction of faults, to quarrel the truth of our grace, ſeeing the aſſurance and comfort that we have a ſeed remaining in us, ſhould encourage and help us to amend our faults. And for others, As it is very hard to judge of mens eſtates, ſeeing there may be true grace where there are many faults; So God hath not made us Judges of their eſtates (though many are ready to account them graceleſs who do not pleaſe them in every thing) but of their viſible faults; and we ſhould cheriſh any good that is in them, ſo farr as prudence requireth, that reproofs for faults may be the better taken off our hands.
2. It is alſo commendable, that, in dealing with others, we be diſtinct, plain and clear, in our reproofs and challenges; For, here he condeſcends and tells out the faults wherewith he is diſpleaſed. It is a very great fault when men keep their quarrels at others in a cloud; ſo that, though they know they are offended, yet, they cannot know for what. This will rather contribute to the breeding of alienations, than to the amending of faults. And albeit it be to no purpoſe to uſe freedome with ſome, (where there is no hope to prevail, and men have exonered themſelves, and given up with them as incorrigible) yet, generally, faithful freedome is good.
3. It is, alſo, a point of great wiſdome, to deal tenderly with afflicted and cruſhed men, when we have their faults to reprove; and, in prudence, not to fall upon all their faults at once, nor on the worſt firſt; but ſo to manage reproof, as may both prevent further irritation and cruſhing, and yet may reach the end: For, Elihu in this firſt ſpeech, toucheth only upon a part of thoſe diſcourſes of Job which he is to refute, and that not the worſt and groſſeſt part. Such Patients need (as we ſay) a Ladies hand to touch their ſores, and a ſpiritual man to reſtore them, Gal. 6.1. for others may very readily make the wound worſe than they found it.
4. It is not only a point of wiſdome (if we would have men convinced and reformed) but even an act of juſtice, to beware of quarrelling men upon jealouſies, rumours and hear-ſayes; For, Elihu will not meddle with Jobs ſuppoſed faults before his afflictions, which his Friends took upon truſt from others, but were real untruths; He only reproves and refutes what was spoken in his hearing, and thoſe words whereof he had heard the voice; it being ſafeſt, and moſt effectual for convincing of Job, to walk upon ſo ſure a ground. Even zeal againſt the greateſt of faults ſhould be guided with certainty, Deut. 13.13, 14, 15. And it is a ſin, lightly to take up a reproach againſt our Neighbour, Pſal. 15.3. Whereas too many make others ſuffer meerly upon hear-ſayes, while they take every report they hear for current coyn.
5. Albeit it be hard to burden men with conſequences, and with that they expreſly ſay not, as if it were really their meaning; Yet, it is not enough that mens ſenſe and meaning be good, if their expreſſions and way be apt to be miſtaken by others, and to found ſuch conſequences: Therefore doth Elihu manage the debate thus, He holds him by Jobs words indeed, yet ſo as he doth not repeat them all in terminis, but in equivalent expreſſions, and draws conſequences from them, as if he were thereby reflecting upon the Soveraignty of God, as is after ſubjoyned, and propounds them ſo as others might be apt to interpret them. By which way of procedure,
1. He ſheweth, That he will not be cenſorious in judging of his meaning, if he will not own theſe conſequences; As charity to men, in the matter of their intentions and meaning, is very good, where it hath any ground to goe upon.
2. He ſheweth, That it is but folly to jangle about words (whether it ſhould be Jobs expreſſions or his) if the matter be kept in both expreſſions. See 1 Tim. 6.3, 4.
3. He teacheth, eſpecially, That whatever mens meaning be, yet, they ſhould guard againſt what may be miſtaken in their very way of expreſſing their mind.
Secondly, We may look upon theſe words as pointing out Jobs faults to be refuted, and as they do let us ſee him to be a weak man, though his honeſty appear in the midſt of his weakneſs. And ſo the words do further teach,
1. However it be hard to judge of the ſtate of mens perſons; yet, beſt men may have foul faults, in their language, or other carriage, which ought not to be palliated or paſſed over, becauſe the men are good; For, here he finds faults even in holy Job. So that it is the duty, even of good men, to be frequent in the ſtudy of their infirmities.
2. Men ordinarily do not eaſily diſcern their faults, nor are they eaſily convinced of them; For, Job had vindicated thoſe expreſſions againſt the exceptions of his three Friends, and yet Elihu finds him faulty in them. Men of able parts, meeting with an unskilfull Reprover, may ſoon acquit themſelves of what he can ſay, whereby they do but enſnare themſelves in an opinion that they are right. And therefore, in judging of our way, it is good to eye God and Conſcience much, which would put an end to many debates.
3. However men carry in ordinary, yet, ſore trouble and ſharp tryals may diſcover weakneſſes in the beſt; For, it is in the time of Jobs tryal that thoſe faults are found. Trouble is a Furnace which will diſcover droſs; and they who are not upon their guard then, will find the ſnare the greater. And as it is good to watch and mark our failings then; ſo we muſt be careful not to reject all as Reprobates whoſe weakneſſes break forth at ſuch a time: Only, whatever pity God have for the weakneſs of his Children under tentation; Yet, no humble man will give himſelf a diſpenſation to miſcarry or prove weak.
4. Godly men do then moſt readily miſcarry under trouble, when they look only to their own integrity who are afflicted, For, albeit men may lawfully maintain their integrity, yet Elihu, by citing Jobs expreſſions about it, v. 9. would intimate to him, that he had managed that cauſe ill, when he looked not more to Gods Soveraignty, and to the remainders of ſin in himſelf. It is needful that men under trouble have an eye upon their guilt and ſin, even albeit God be but exerciſing their faith, and other graces; and where there is much ſincerity, the ſight of ſin muſt not be loſt, as Elihu tells him afterward. And when it is not ſo, men get ſinful croſſes, becauſe they do not manage more cleanly tryals well, Pſal. 51.4.
5. Men do then manage their integrity ill, when, becauſe they are ſincere, they will not ſubmit meekly to needful exerciſe and tryal; For, herein did Job miſcarry, while, looking upon his integrity, v. 9. he takes it not well that God exerciſed him as he did, v. 10, 11. Upright men ſhould have no more to ſay againſt Gods exerciſing of them, than if they had not ſuch a teſtimony of their integrity; but they ſhould rather bleſs God that they have that teſtimony to ſupport them. A querulous and murmuring good Conſcience, is, in ſo farr, not good.
6. Men under trouble are apt to have hard thoughts of God, and his dealing; For, Elihu, by citing his words, v. 10, 11. doth intimate that he quarrels him for his complaints, as an injury done to God. It is not eaſie to keep up right thoughts of God in times of tryal; and therefore men ſhould be upon their guard as to that evil, and if they be kept free from it, they ought to acknowledge that they are preſerved from a great ſnare.
7. Godly men cannot but be ſadly affected when they find God oppoſite unto them, and watching over them, to mark their faults, and take all advantages againſt them; For, this his complaint (though he bitter in it, yet) teſtifieth his honeſty, that he reſents that as his great affliction. Men ought to try what affects them moſt in trouble, for thereby they may get a proof of their ſincerity or unſoundneſs.
8. It is a very great miſtake to ſuſpect God of cruelty and ſeverity towards his Children, under never ſo ſad trouble; For, he quarrels Job that he ſhould ſay, God ſound occaſions, and counted him for his enemy; For if it were ſo, it would have produced ſadder effects than any he had yet felt. Godly men ſhould mourn when they commit ſo horrid injuſtice againſt God, and ſhould be convinced that they are in the wrong, when they hearken to ſuch tentations, See Pſal. 77.7, 8, 9, 10. And it is the greateſt haſt to bring us firſt to mourn for theſe miſcarriages, before we be delivered out of trouble.
9. Though Gods ſharp dealing be a leſſon ill to read, yet, it will not warrant mens quarelling of him, more than if they complained without the leaſt probable cauſe; For, all thoſe evidences, which he produceth; v. 11. are no proof, nor give him warrant to ſay, that God counted him for an enemy, v. 10. For even the ſaddeſt of diſpenſations will not prove his enmity againſt Saints, but they may conſiſt with, and ſlow from, his love to them.