Exposition of Job, Exposition of Job · Chapter 33 · Verse 13
Verſe 13. Why doſt thou ſtrive againſt him? For he giveth not account of any of his matters.
This Argument, taken from the greatneſs of God, is here ſpecially preſſed and inſtanced in the matter of his ſupreme Dominion and Soveraignty over all his Creatures; ſo that he is bound to give no account of any of his proceedings. From which he inferreth, That it was Jobs folly to ſtrive and contend with God as he did. This is the great Argument ſo frequently preſſed afterward by Elihu, and inſiſted upon by God himſelf, That God hath not tyed himſelf to obſerve any Rules (eſpecially thoſe which men would preſume to preſcribe unto him) in his diſpenſations, but hath abſolute and uncontroulable authority to diſpoſe of all things according to the pleaſure of his own will; and conſequently, he may afflict even godly men, not only for chaſtening and purging out the remainders of ſin in them, but that he may give a proof of his abſolute dominion, and put their graces to a tryal; and he may alſo permit wicked men to proſper, without giving an account to any of the reaſons why he doth ſo. For further clearing of the words, Conſider,
1. To ſtrive, or, contend, with God, doth here import not only not to ſubmit, but even to complain and murmur at his diſpenſations, as the words cited, v. 10, 11. intimate to have been Jobs practice; and to ſeek to have an account of the reaſons thereof, as Job frequently deſired to know why God dealt ſo with him. See Chap. 10.2. and 23.3, 4, 5.
2. The word here rendred, Matters, ſignifieth alſo, Words, and accordingly ſome read thus, He ſpeaks not all his words, or, telleth not all his mind in his diſpenſations. The ſcope of this is the ſame with our reading; but ſeeing the word rendred, to give an account, properly ſignifieth, to anſwer, or, give a return to a queſtion or a propoſal, the other word is here more fitly rendred, Matters; and the whole purpoſe imports this, That he is not bound to be accountable to man for his matters and proceedings, or to ſtand at his Barr, and anſwer all his cavillations and exceptions againſt them.
3. Where it is here ſaid, that he gives not account of any of his matters, the Original hath it, He giveth not account of all his matters. But that phraſe, in this Language, is equivalent to an univerſal negative, That he giveth not account of any of all his matters, or, affairs in the World. And ſo the phraſe is uſed, Pſal. 147.20. where, that he hath not dealt ſo with all Nations (as it is in the Original) beſide Iſrael, who are excepted, v. 19. doth not import, that he hath dealt ſo with ſome Nation beſide them, though not with all; but that he dealt not ſo with any Nation beſide, as it is well rendred. See alſo, Pſal. 143.2. and 103.2. and 76.6. Rom. 3.20. and many the like, in the Original Language. And if we take the Original phraſe here as it ſoundeth, it will both conclude what is here expreſſed, and intimate ſomething further for clearing of this purpoſe. For it may import,
1. That if he give not an account of all his matters (and that becauſe he is the Soveraign and great Lord, v. 12.) then certainly, upon the ſame reaſon, he is not bound to give account of any of them, whatever he condeſcend to do in ſome caſes, as is intimated, v. 14. And if he be not bound to give an account, and his giving an account (where we muſt take the phraſe in a large ſenſe, as alſo afterward) or pointing out the reaſons of any of his proceedings, flow meerly from his own good pleaſure; it will neceſſarily follow, that if any will put him to it, as Job did, he will maintain his Soveraign Dominion by giving no account of any thing.
2. That though he give an account of the reaſons of ſome of his proceedings, whereby he teſtifieth his gracious condeſcendence to man; Yet he ſtill manifeſts and keeps up his Dominion, by not giving an account of all things he doth, but wrapping up many of them in thick darkneſs, as the inſtances, afterward produced by God himſelf, do make manifeſt; among which myſteries of Divine Providence, his afflicting of godly men (which is the caſe here in debate) is a remarkable one.
3. Even where God condeſcends to give an account of his matters in part, yet men ſee not all theſe matters, but there are ſtill depths and myſteries, even in what is moſt obvious; and therefore God puzzle…h Job with queſtions about common things, Chap. 38. and in the reſt of his ſpeeches. But it is not needful to inſiſt upon any of theſe, ſeeing (whatever God condeſcend to do) this phraſe (as hath been ſaid) doth not import any ſuch condeſcendence. Only, it is to be remembred, That Gods not giving an account of any of his matters, doth not import, that he reveals nothing of his mind concerning any of his diſpenſations; For the contrary is clear from the tenour of the Scriptures, and from what is ſubjoyned, v. 14. &c. But the ſcope of the phraſe is, to point out his Soveraignty, and that he is above all Law, nor will he ſubmit himſelf to mans Tribunal or cenſure in any thing that he doth; however carping man preſume (upon the matter) to put him to it.
From this Verſe, Learn, 1. It is a ſure and undoubted truth, that matters and tranſactions are Gods, and that all that is done in the World is of him; For, that is fixed here, That all are his matters. We ſhould not loſe a ſight of him and his Providence in the World, and in what cometh to paſs, ſeeing he condeſcends to number the very hairs of his peoples head, Matth. 10.30.
2. The true ſtate of the queſtion betwixt God and carping man, is, not, whether Gods diſpenſations in the World, and toward the Carper, proceed upon holy and wiſe reaſons; But, whether God be bound to reveal thoſe reaſons, and ſubmit them to his cenſure, and, whether he be capable to comprehend and take them up, if God ſhould reveal them? For, the queſtion here is not, whether there be a ſufficient account to give, but whether he ſhould give this account to Job, or any other, or not? And, indeed, however God be pleaſed to exerciſe his Soveraignty, in keeping up his counſels, and however man be uncapable and unable to comprehend them, if they were revealed; Yet were the reaſons of his diſpenſations ſeen and conſidered, they might ſilence all our cavillations and complaints.
3. God is Soveraign and Supreme to do what he pleaſeth, without being accountable to any; For, here it is his Prerogative, not to give account of his matters, nor to be called to an account by any for them (as Inferiours are accountable to their Superiours) ſeeing he oweth nothing to any, nor can do them wrong (as being Supreme above all Law) nor hath he any Superiour, to call him to an account. This may not only condemn them, who preſume to bring all the deep counſels of God, about man, to the Barr of their corrupted reaſon (a preſumptuous undertaking, checked by the Apoſtle, Rom. 9.19, 20.) But it may teach the people of God, that it is their duty to ſtudy well, that they have to do with an abſolute and uncontroulable Lord. Hence,
4 The ſtudy of Gods Dominion and Supremacy is ſufficient to quiet the minds of men, under diſpenſations for which they can ſee no other reaſon; For, here, that he gives not account of his matters, is an Argument ſufficient to ſilence all his murmurings. Thus Eli ſubmitted, conſidering this, It is the Lord, 1 Sam. 3.18. It is true, there are many other reaſons (as Elihu urgeth other Arguments afterward) which may refute mens paſſionate complaints; Namely. That we deſerve nothing but what is evil at Gods hands; That temporal afflictions are not of that moment, that we ſhould quarrel God about them, or complain of them, conſidering that they are but temporal, and do Saints good, and are their common and uſual lot; That thoſe murmurings and complaints (beſide that they diſhonour God) do expoſe us to manifold tentations of further ſinning, do hinder the exerciſe of grace, and indiſpoſe us for duties, &c. Yet when all thoſe other reaſons are obſcured (as may come to paſs in an hour of tentation, or under cleanly tryals) this Argument remains ſtill, written as with a beam of the Sun, to refute all thoſe miſcarriages. Yea, thoſe other Arguments will not ſo effectually prevail, till this be alſo taken alongſt. It is alſo true, that, notwithſtanding the Soveraignty of God do ſhine in his diſpenſations, men may warrantably pray to him for deliverance from a ſad Lot, and may uſe lawful means to have it removed; Yet ſtill they ought (in all humble reſpect to his Soveraign Dominion) to forbear quarrelling, albeit he do not only afflict them, but render all the means of deliverance ineffectual. And for this end, it ſhould be conſidered, That all boyſterous thoughts of heart under trouble do reflect upon his Soveraignty, and do evidence that men have forgotten that God is the Potter, and they are the clay. And if men will not ſubmit to Gods Soveraignty, as a ſufficient reaſon why he may afflict them when he pleaſeth, they may get the conſcience of their own groſs miſcarriages to grapple with, which may ſtop their mouths under ſaddeſt afflictions. In a word, ſuch as acknowledge Gods Soveraignty, will learn to be made and marred as God pleaſeth, and will make it their work, not to diſpute or quarrel, but to obey, ſtoop and ſubmit in all things, wherewith he is pleaſed to exerciſe them.
5. Whatever be the abſolute Soveraignty of God, or his infinite wiſdome about man; Yet, man hath no will to yield and ſubmit to him; but would be carping and quarrelling; For, ſo was it with Job here in his complaints, which calls for this refutation. Man naturally hath no will to be afflicted (no oratry or motives will eaſily perſwade him, to ſtoop to it) or to be at the diſpoſal of another. Yea, ſince the fall of Adam, it ſticks in mans throat (as a Pill he cannot eaſily ſwallow) to acknowledge a Lord over him, Pſal. 12.4. And he is bent to follow forth that deſign, hatched by our firſt Parents, Gen. 3.5, 6. to be a God himſelf, not only in knowing good and evil, but in every other thing.
6. Whoſoever will not ſtoop and ſubmit to the Soveraignty of God, and to his wiſdome in carving out their lots, they make God their party, and do fall a ſtriving and contending with him; For, here Job is charged with ſtriving, or, contending againſt God, becauſe he ſubmitted not to his good pleaſure, who giveth no account of his matters. As men are naturally bent to ſtrive with God, Numb. 20.13. in the matter of his commands, provoking him by diſobedience, 1 Cor. 10.22. and in the matter of his promiſes, by unbelief, Exod. 17.7. ſo alſo in the matter of his diſpenſations, by impatient murmuring. All bitterneſs of Spirit under trouble (let us pretend to direct it as we will, againſt Inſtruments, &c.) is, in effect, an oppoſition to God, and a ſtriving with him, yea, and worſe than the affliction it ſelf. For,
1. It will neither mitigate, nor remove, the trouble, it may well continue and augment it. See Job 34.33.
2. It hinders our making uſe of trouble, by reaſon of that fruitleſs exerciſe.
3. God is too hard a party for us to grapple with, Iſ. 45.9. 1 Cor. 10.22. And,
4. If we make him our party and enemy, to ſadden us under trouble; who will make us glad, and comfort us over it?
Doct. 7. When men come to themſelves, their own reaſon and conſciences will tell them, that to contend with the Soveraign Lord, is an irrational and abſurd courſe; For, he puts Job to it, Why doſt thou strive againſt him? For he giveth not account of any of his matters. Intimating, That (upon the former reaſons and conſiderations, and others like them) God hath a party to plead for him, within every mans boſome, which he can waken and employ when he pleaſeth; That every contender and complainer againſt God is ſelf-condemned, if he would but exerciſe his wit and conſcience to conſider of his way; and, That a contender and complainer is ſo farr tranſported with his own paſſion, that he hath not the uſe of his reaſon, but needs to be put to it, to ponder what he is doing, and why he doth it.