Exposition of Job, Exposition of Job · Chapter 34 · Verses 29-30
Verſe 29. When he giveth quietneſs, who then can make trouble? And when he hideth his face, who then can behold him? Whether it be done againſt a Nation, or againſt a man only:
30. That the Hypocrite reign not, leſt the people be enſnared.
In theſe Verſes, Elihu ſummarily recapitulates the Argument, and thoſe inſtances formerly mentioned. Pointing out,
1. The efficacy of Gods procedure in thoſe things, and that none can reſiſt or remedy what he is pleaſed to do, whether toward Nations or particular perſons; So that none can obſtruct the peace which he gives to the oppreſſed, nor reſiſt his cruſhing of Oppreſſours, or ruining of ſinful Nations, v. 29.
2. His end in all theſe revolutions, particularly, in breaking of great men, Namely, to pull down wicked and hypocritical Rulers, whereby the people are kept from being enſnared, either in ſinful ſnares, by their authority and example, or entangled in oppreſſion by their power, v. 30. This purpoſe in the firſt place muſt be underſtood of outward peace or trouble, ſeeing it is applicable to whole Nations; yet, the expreſſions being general, it may be taken more largely and comprehenſively.
From v. 29. Learn, 1. God hath variety of diſpenſations in his hand, to be let forth for ſeveral ends and uſes, either as men do deſerve, or the condition of his people requireth; As here he hath quietneſs, and hiding of his face. All that we need, and all that our ſeveral conditions call for, is in his treaſury. Our weal and woe are in his hand. See 2 Chron. 25.8. Iſ. 45.7.
2. All the diſpenſations of God, good or evil, are effectual and irreſiſtable; As here we are taught. They are not purpoſes and inclinations (ſuch as may be in men, and come no further) but effectual operations. So that we may eaſily lean to what good he undertakes to do, and may be afraid of the evil which he threatens.
3. Quietneſs and peace (whether inward or outward) is at Gods diſpoſing, and in his hand, to give it to whom he will; For, he giveth quietneſs, both to people and particular perſons, and that both inward and outward peace. See Pſal. 46.9. Iſ. 26.12. and 45.7. So that they do forſake their own mercy, who run from God, or forſake his way, to obtain peace and quiet. See 2 King. 9.22. Iſ. 57.21. And if it be his gift, we may come and ſeek it freely, when we deſerve it not; when we have received it, we ſhould improve it as a ſpecial gift, not to be abuſed, as Jer. 48.11. Zeph. 1.12. and ſhould beware to interrupt it by needleſs anxieties, Pſ. 127.1, 2, 3.
4. They who have quietneſs from God, will not want oppoſition, to endeavour their trouble; For, ſo is here ſuppoſed, that there will be who would make trouble, if they could. Enemies without will not be wanting to diſturb outward peace, and Satan and tentations will not fail to aſſault inward peace. This we ſhould not miſtake, as if, becauſe our peace is aſſaulted, it were not found, or would not be effectual. Yea, our peace with God will be joyned with trouble from the World, and oppoſition from Satan.
5. When God gives peace, he makes it prove an effectual gift, againſt all oppoſition, during his pleaſure; For, when he giveth quietneſs, who then can make trouble? None can hinder outward peace, nor will a Dogg move the tongue, ſo long as he pleaſeth; neither policy nor power will be able to make his gift void, ſeeing God hath a negative voice in that matter, Prov. 21.30. Lam. 3.37. And he can make inward peace triumph over all attempts, Pſal. 4.8. Phil. 4.7. Joh. 16.33. Hab. 3.16, 17. Rom. 8.33, 34, 35, &c. Iſ. 26.3. So that we need not fear the fury of men, if God command peace; and however he diſpenſe as to that, inward peace with God will make trouble prove no trouble: And as God, ſometime, irreſiſtably bears in ſpiritual peace, ſo we ſhould be careful alwayes to cheriſh it. For, ſometime he forbears to work irreſiſtably, that he may take tryal of our carefulneſs and activity in entertaining of it.
6. As God hath quietneſs, ſo alſo trouble, in his hand, to let it forth upon Nations or perſons, as he pleaſeth; and not only may he exerciſe ſome with trouble, while others are in quietneſs (wherein the wiſdome and good pleaſure of God ought to be ſubmitted unto) but may even change the exerciſe of the ſame perſons, and give them trouble after quietneſs, either as the puniſhment of ſin, or for the tryal of faith: For, here is ſuppoſed, that after quietneſs, God hideth his face.
7. As the root of all trouble is Gods hiding of his face, ſo that, in it ſelf, is a ſad enough ſtroak to right diſcerners; Therefore that which is oppoſed to quietneſs, is, Gods hiding of his face; Partly, becauſe Gods hiding of his face (as he may deſert whole Nations, and leave them without counſel or ſtrength, and not care for them, or hear them, but leave them to their own counſels; as well as he deſerts particular perſons) is ſad enough in it ſelf, and therefore hath been much lamented by godly men, when it was their own, or the Nations lot, Pſal. 44.24. Iſ. 64.7. And when that ſtroak is not laid to heart, God ſends other troubles: Partly, becauſe, when God deſerts a people or perſon, all their quietneſs will ſoon be overturned.
8. Men under trouble are in a ſad and hopeleſs plight, as to any help, till God help them; For, when he hideth his face, who then can behold him? Which may either be underſtood, thus, Who ſhall get a comfortable look of God when he hides his face, to eaſe them of their trouble (as Pſal. 34.5.) till himſelf ſhine through that cloud? For though it be a duty to wait upon and look for God, even when he hides his face, Iſ. 8.17. Yet they will reap little ſenſible comfort thereby, till God himſelf appear; Yea, his angry face will be terrible and affrighting: Or (which agrees better with what is ſaid in the former part of the Verſe, that none can trouble thoſe to whom he gives quietneſs) the words may be thus underſtood, That, as none can make trouble when God gives quietneſs; So, when he ſends trouble by hiding of his face, who will look favourably upon the afflicted man, or, by their looking favourably, will be able to comfort him, till God himſelf appear?
9. A Nation is all one with a particular perſon, as to ability to reſiſt God, and to make his purpoſes ineffectual; For, he doth all this, whether againſt a Nation, or against a man only, where the phraſe properly relates to his hiding of his face, laſt ſpoken of, though it hold true alſo of his giving quietneſs, ſo as none can make trouble. All men muſt ſtoop to him, as well as any one, for he can raiſe up broken Nations, and ruine others, as well as if they were but one ſingle perſon. Hence,
1. We ſhould have right thoughts of Gods providence, that it is ſo extended toward whole Nations, as yet he doth not neglect any particular perſon; For he doth notice and deal with every one, as if there were no more to be noticed or cared for in all the World.
2. The glory of Divine Providence ſhines in the variety of his diſpenſations; For, he hath national ſtroaks for national ſins, wherein he can yet ſingle out particular perſons, either to ſhew them favour, as he did to Jeremiah, Baruch, and Ebedmelech; or to exerciſe them with tryals beſide what is common. So when he conferrs favours upon a Nation, ſome may be dignified with peculiar favours beſide thoſe, and others may be exerciſed with tryals, when the Nation is well, &c. In all which, his diſpenſations are effectual, and cannot be impeded by any.
From v. 30. Learn, 1. Gods ends in his working (in ſo farr as they are revealed, and can be taken up) ſhould be remarked, as well as his operations in themſelves; whereby we may be kept from miſtaking what he doth, and may be excited to promove his ends, in ſo farr as they fall within the compaſs of our duty: Therefore is this account of his ends, in the diſpenſations formerly mentioned, here ſubjoyned.
2. Whatever masks hypocrites wear, whereby they may deceive men, yet in Gods account they are the worſt of men; Therefore, is the hypocrite here mentioned as a very wicked man, whom God will croſs in the diſpenſations of his Providence. And he is called, in the Original, the man, or, Adam, the hypocrite, to intimate, that it is a wonder, how mortal man, or any of Adam's poſterity, ſhould dare to dally with the great God. This ſhould be adverted unto by all thoſe who pretend unto, and make ſhew of, that goodneſs which really they have not; and who pretend to Religion for by-ends, of gain, Gen. 34.21, 22, 23. Matth. 23.14. Joh. 6.26. for revenge, 1 King. 21.9, 10. Matth. 2.8. or for praiſe, Matth. 6.5. All thoſe, however they be masked, yet are ſeen by God, Heb. 4.12, 13. And as ſuch are but rarely converted, Matth. 21.31. Luk. 7.29, 30. So God will, in due time, take the mask off them, and cauſe them be ſeen in their own colours, 1 Cor. 4.5.
3. As it is a Character of hypocrites, that they look after great things, and are covetous and ambitious, Mark 12.38, 39, 40. (for they would be at reigning and power) So it is a very hateful ſin in Rulers, to drive a trade of diſſimulation, either in pretending only to Religion, or in pretending the publick good, when really they do oppreſs; For it is a fault when they are hypocrites who do reign.
4. People are not a little concerned in the matter of their Rulers, who, if they be wicked, prove great ſnares to them, drawing them to ſin, by their example, and their Authority and Laws, Mic. 6.16. and cruſhing them by their power; For, when hypocrites reign, the people are in peril to be enſnared. See Hoſ. 5.1.
5. Magiſtrates ought to mind the good of their people, and to look upon themſelves as ſet up for that end; For, God mindeth the peoples good in his diſpenſations toward Rulers, and prevents the peoples being enſnared by them:
6. When men raiſe themſelves, or carry on their power, by hypocriſie, to the enſnaring of the people, God is provoked to cut them off for the peoples good; For, he will not let the hypocrite reign, lest the people be enſnared. It is true, God ſometime puniſheth Nations by the wickedneſs of their Rulers, yet when they cry, as it is v. 28. he will deliver them from their ſnares.